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E]imi|ruiirfinJiruiirPiT3fFUT3frui3nu^ 


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ANGELIC  WISDOM 


CONCERNING 


The  Divine  Love  and  the 
Divine  Wisdom 


EMANUEL  SWEDENBORG 


ORIGINALLY   PUBLISHED   IN   LATIN   AT   AMSTERDAM    1763 


NEW     YORK 

AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING 

SOCIETY 


20     COOPERUNION 


'SWEDENBORG     *  <S— . 


PRmJiNG    &c    PUBLISHING 


.t? 


-5)*    SOCIETY,  ^^^_ 


H. 


.?9th; 


■  \]<i 


'it  .34- 


CONTENTS 


J)art  irirat. 

Love  is  the  life  of  Man  (n.  i). 

God  alone,  consequently  the  Lord,  is  Love  itself,  because  He  is  Life 
itself,  and  angels  and  men  are  recipients  of  life  (n.  4). 

The  Divine  is  not  in  space  (n.  7). 

God  is  Very  Man  (n.  11). 

In  God-Man  Esse  and  Existere  are  one  distinctly  (n.  14). 

£n  God-Man  infinite  things  are  one  distinctly  (n.  17). 

There  is  one  God-Man,  from  whom  all  things  are  (n.  23). 

The  Divine  Essence  itself  is  Love  and  Wisdom  (n.  28). 

Divine  Love  is  of  Divine  Wisdom,  and  Divine  Wisdom  is  of  DrviNE 
Love  (n.  34). 

Divine  Love  and  Divine  Wisdom  are  substance  and  are  form  (n.  40). 

Divine  Love  and  Divine  Wisdom  are  substance  and  form  in  itself, 
thus  the  Very  and  the  Only  (n.  44). 

Divine  Love  and  Divine  Wisdom  must  necessarily  be  and  have  ex- 
istence IN  others  created  by  itself  (n.  47). 

All  things  in  the  universe  are  creations  from  the  Divine  Love 
and  the  Divine  Wisdom  of  God-Man  (n.  52), 

All  things  in  the  created  universe  are  recipients  of  the  Divine 
Love  and  the  Divine  Wisdom  of  God-Man  (n.  55). 

All  created  things  have  relation  in  an  image  to  man  (n.  61). 

The  uses  of  ali.  created  things  ascend  by  degrees  from  outmost 
things  to  man,  and  through  man  to  God  the  Creator,  from 
whom  thky  are  (n.  65). 

The  Divine,  ap4rt  from  space,  fills  all  spaces  of  the  universe  (n.  69). 

The  Divine  is  xn  all  time,  apart  from  time  (n.  73), 

The  Divine  in  things  greatest  and  least  is  the  same  (q,  77). 


JJart  Scconb. 

DiviNF  Lov«  and  Divine  Wisdom  appear  in  the  spiritual  world  as  a 
sun  (n.  83). 

Out  of  the  sun  that  has  existence  from  Divine  Love  and  Divine 
Wisdom,  heat  and  light  go  forth  (n.  89). 

The  sun  of  the  spiritual  world  is  not  God,  it  is  a  proceeding  from 
the  Divine  Love  and  Divine  Wisdom  of  God-Man  ;  so  also  are 
the  heat  and  light  from  that  sun  (n.  93). 

Spiritual  heat  and  light,  by  their  proceeding  from  the  Lord  as  a 
sun,  make  one,  just  as  His  Divine  Love  and  Divine  Wisdom 
make  one  (n.  99). 


IV  CONTENTS 

The  sun  of  the  spiritual  world  appears  at  a  middle  altitude,  far 
off    from  the  angels,  like  the    sun  of  the  natural  world 

FROM    MEN    (n.  103). 

The  distance  between  the  sun  and  the  angels  in  the  spiritual 

WORLD    IS    an    appearance    ACCORDING    TO    RECEPTION    BY    THEM    OF 

Divine  Love  and  Divine  Wisdom  (n.  108). 
Angels  are    in  the    Lord,  and    the  Lord    in   them  ;    and    because 

angels  are  recipients,  the  Lord  alone  is  heaven  (n.  113). 
In  the  spiritual  world  the  east  is  where  the  Lord  appeap^s  as  a 

sun,  and  from  that  the  other  quarters  are  determined  (n.  119). 

The  quarters  in  the  spiritual  world  are  not  from  the  Lord  as  a 
sun,  but  from  the  angels  according  to  reception  (n.  124). 

Angels  turn  their  faces  constantly  to  the  Lord  as  a  sun,  and 
thus  have  the  south  to  the  right,  the  north  to  the  left, 
and  the  west  behind  them  (n.  129). 

All    INTERIOR    THINGS    OF    THE    ANGELS,    BOTH     OF     MIND    AND    BODY,    ARE 

turned  to  the  lord  as  a  sun  (n.  i35). 
Every  spirit,  whatever  his  quality,  turns  in  like  manner  to  his 

RULING    LOVE    (n.   I40). 

Divine  Love  and  Divine  Wisdom  proceeding  from  the  Lord  as  a 
SUN,  and  producing  heat  and  light  in  heaven,  are  the  pro- 
ceeding Divine,  which  is  the  Holy  Spirit  (n.  146). 

The  Lord  created  the  universe  and  all  things  thereof  by  means 
of  the  sun  which  is  the  first  proceeding  of  Divine  Love  and 
Divine  Wisdom  (n.  151). 

The  sun  of  the  natural  world  is  pure  fire,  consequently  dead; 
nature  also  is  dead,  because  it  derives  its  origin  from  that 
SUN    (n.  157). 

WITHOUT  A  DOUBLE  SUN,  ONE  LIVING  AND  THE  OTHER  DEAD,  NO  CREATION 
IS    POSSIBLE    (n.  163). 

The  END  OF  CREATION  HAS  EXISTENCE  IN  OUTMOSTS,  WHICH  END  IS  THAT 
ALL  THINGS  MAY  RETURN  TO  THE  CREATOR  AND  THAT  THERE  MAY 
BE   CONJUNCTION   (n.  167). 


Ipart  Sliirb. 


In   THE  SPIRITUAL  WORLD  THERE  ARE   ATMOSPHERES,  WATERS,  AND  EARTHS, 

just  as  in  the  natural  world  ;  only  the  former  are  spirit- 
ual, while  the  latter  are  natural  (n.  i73). 

There  are  degrees  of  love  and  wisdom,  consequently  degrees  of 
heat  and  light,  also  degrees  of  atmospheres  (n.  i79). 

Degrees  are  of  a  two-fold  kind,  degrees  of  height  and  degrees  of 

BREADTH    (n.  184). 

Degrees  of  height  are  homogeneous,  and  one  is  from  the  other  in 
succession,  like  end,  cause,  and  effect  (n.  189). 

The  first  degree  is  the  all  in  every  thing  of  the  subsequent 
degrees  (n.  19s). 

All   perfections    increase   and   ascend   along   with    degrees    and 

according  to  them  (n.  199). 
In  successive  order  the  first  degree  makes  the  highest,  and  the 

third   the  lowest;    BUT  IN  SIMULTANEOUS  ORDER  THE  FIRST  DEGREE 
makes  THE  INNERMOST,  AND  THE  THIRD  THE  OUTERMOST  (n.  205). 

The  OUTMOST  degree  is  the  complex,  CONTAINANT  AND  BASE  OF  THE 
PRIOR    DEGREES    (n.  209). 


CONTENTS.  V 

The  degrees  of  height  are  in  fulness  and  in  power  in  tiieik  out- 
most  DEGREE  (n.  217). 

There  are  degrees  of  both  kinds  in  the  greatest  and  in  the  least 
of  all  created  things  (n.  222). 

(N  THE  Lord  the  three  degrees  of  height  are  infinite  aNd  UN- 
create,  BUT  IN   MAN   THEY  ARE   FINITE  AND  CREATED   (n.  230). 

These  three  degrees  of  height  are  in  every  man  from  birth,  and 
can  be  opened  successively;  and,  as  they  are  opened,  man  is 
IN  THE  Lord  and  the  Lord  in  man  (n.  236). 

Spiritual  light  flows  in  with  man  through  three  degrees,  but  not 
spiritual  heat,  except  so  far  as  one  shuns  evils  as  sins  and 
looks  to  the  Lord  (n.  242). 

Unless  the  higher  degree,  which  is  the  spiritual,  is  opened  in  man, 

HE   becomes   natural  AND   SENSUAL   (n.  248). 

(i.)     lVka(  the  naUiral  man  is,  and  what  the  spiritual  man  (n.  251). 
(ii.)    The  character  of  the  natural  man  in  whom,  the  spiritual  degree  is 

opened  (n.  252). 
(iii.)    The  character  of  the  natural  man  in  whom  the  spiritual  degree  is 

not  opened  and  yet  not  closed  (n.  253). 
(iv.)    The  character  of  the  natural  man  in  whom  the  spiritual  degree 

is  wholly  closed  (n.  254). 
(v.)    Lastly,  The  nature  of  the  difference  between  the  life  of  a  man 
merely  natural  and  the  life  of  a  beast  (n.  255). 

The  natural  degree  of  the  human  mind  regarded  in  itself  is  con- 
tinuous, BUT  by  correspondence  WITH  THE  TWO  HIGiu  R  DEGREES 
IT  appears  WHEN    IT   IS    ELEVATED  AS   IF   IT  WERE   DISCRETE   (n.  256). 

THE  NATURAL  MIND,  SINCE  IT  IS  THE  COVERING  AND  CONTAINANT  OF  THE 
HIGHER  DEGREES  OF  THE  HUMAN  MIND,  IS  REACTIVE;  AND  IF  THE 
HIGHER  DEGREES  ARE  NOT  OPENED  IT  ACTS  AGAINST  THEM,  BUT  IF 
THEY   ARE   OPENED   IT  ACTS   WITH   THEM    (n.  260). 

The  ORIGIN  OF  evil  is  from  the  ABUSE  OF  THE  CAPACITIES  PROPER  TO 
MAN,   THAT  ARE   CALLED   RATIONALITY   AND   FREEDOM    (n.  264). 

(i.)    A  bad  man  equally  with  a  good  man  enjoys  these  two  capacities 

(n.  266). 
(ii.)    A  bad  man  misuses  these  capacities  to  confirm  evils  and  falsities,  but 

a  good  man  uses  them  to  confirm  goods  and  truths  (n.  267). 
(iii.)    Evils   and  falsities  confirmed  in  man  are  permanent,  and  come 

to  be  of  his  love  and  life  (n.  268). 
(iv.)    Such  things  as  have  come  to  be  of  the  love,  and  consequently  of  the 

life,  are  en/^endered  in  offspring  (n.  269). 
(v.)    All  evils  and  their  falsities ,  both  engendered  a7id  acquired,  have  their 

seat  in  the  7iatural  mind  (n.  270). 

Evils  and  falsities  are    in    every  respect    opposed  to    goods  and 

TRUTHS,   because   EVILS   AND    FALSITIES   ARE   DIABOLICAL  AND   INFER- 
NAL, WHILE   GOODS  AND  TRUTHS   ARE   DIVINE  AND  HEAVENLY  (n.  271). 

(i.)     The  natttral  mind  that  is  in  evils  and  their  falsities  is  a  form  and 

image  of  hell  (n.  273). 
(ii.)    The  natural  tnind  that  is  afortn  or  image  of  hell  descends  through 

three  degrees  (n.  274). 
(iii.)    The  three  degrees  of  the  natural  mind  that  is  a  form  and  image  of 

hell,  are  opposite  to   the  three  degrees  of  the  spiritual  mind 

that  is  a  form  a>id  image  of  heaven  (n.  275). 
(iv.)    The  natural  mind  that  is  a  hell  is  in  complete  opposition  to  the 

spiritual  m.ind  that  is  a  heaven  (n.  276). 

All  THINGS  OF  THE  THREE  DEGREES  OF  THE  NATURAL  MIND  ARE  IN- 
CLUDED IN  THE  DEEDS  THAT  ARE  DONE  BY  THE  ACTS  OF  THE  BODY 
(n.  277). 


VI  CONTENTS. 


|)art  -fonrtl). 


The  Lord  from  Eternity,  who  is  Jehovah,  created  the  universe 

AND   ALL  things   THEREOF   FROM " HIMSELF,  AND   NOT   FROM   NOTHING 

(n.  282). 
THE  Lord  from  eternity,  that  is,  Jehovah,  could  not  have  created 

THE  universe  AND  ALL  THINGS  THEREOF  UNLESS  HE  WERE  A  MAN 
(n.  285). 

The  Lord  from  eternity,  that  is,  Jehovah,  brought  forth  from 
Himself  the  sun  of  the  spir'itual  world,  and  from  that 
created  the  universe,  and  all  things  thereof  (n.  290). 

There  are  in  the  Lord  three  things  that  are  the  Lord,  the 
Divine  of  Love,  the  Divine  of  Wisdom,  and  the  Divine  of 
Use;    and  these  three  are  presented  in  appearance  outside 

OF  THE  sun  of  THE  SPIRITUAL  WORLD,  THE  DiVINE  OF  LOVE  BY 
HEAT,  THE  DiVINE  OF  WISDOM  BY  LIGHT,  AND  THE  DIVINE  OF  USE 
BY   THE   ATMOSPHERE   WHICH   IS   THEIR   CONTAINANT   (n.  296). 

THE  ATMOSPHERES,  OF  WHICH  THERE  ARE  THREE  BOTH  IN  THE  SPIRITUAL 
AND  IN  THE  NATURAL  WORLD,  IN  THEIR  OUTMOSTS  CLOSE  INTO  SUCH 
SUBSTANCES   AND    MATTERS   AS   ARE   ON   THE   EARTH    (n.  302). 

In  THE  SUBSTANCES  AND  MATTERS  OF  WHICH  THE  EARTH  IS  FORMED  THERE 
IS    NOTHING    OF   THE    DiVINE    IN    ITSELF,    BUT   STILL   THEY   ARE   FROM 

THE  Divine  in  itself  (n.  305). 
All  USES,  which  are  ends  of  creation,  are  in  forms,  which  forms 

THEY  TAKE  FROM  SUCH  SUBSTANCES  AND  MATTERS  AS  ARE  ON  THE 
EARTH    (n.  307). 

(i.)    In  earths  there  is  a  conatus  to  prodtice  uses  in  forms,  that  is,  forms 

of  uses  (n.  310.) 
(ii.)    In  all  forms  of  uses  there  is  an  image  of  creation  (n.  313). 
(iii.)    In  all  forjns  of  uses  there  is  an  image  of  man  (n.  317). 
(iv.)    In  all  for7ns  of  uses  there  is  an  ima^e  of  the  Infinite  and  the  Eter- 
nal (n.  318). 

All  things  of  the  created  universe,  viewed  in  reference  to  uses, 
represent  man  in  an  image  ;  and  this  proves  that  god  is  man 
(n.  319). 

All  things  created  from  the  Lord  are  uses  ;  they  are  uses  in  tue 
order,  degree,  and  respect  in  which  they  have  relation  lo 
man,  and  through  man  to  the  lord,  from  whom  [they  are] 
(n.  327). 

Uses  for  sustaining  the  body  (n.  331). 

Uses  for  perfecting  the  rational  (n.  332). 

Uses  for  receiving  the  spiritual  from  the  Lord  (n.  333). 

Evil  uses  were  not  created  by  the  Lord,  but  originated  together 

WITH   HELL  (n.  336). 

(i.)     What  is  meant  by  evil  uses  on  the  earth  (n.  338). 

(ii.)  All  things  that  are  evil  uses  are  in  hell,  and  all  things  that  are 
good  uses  are  in  heaven  (n.  339). 

(iii.)  There  is  unceasing  infitx  out  of  the  spiritual  world  into  the  nat- 
ural  -world  (n.  340). 

(iv.)  Those  things  that  are  evil  uses  are  effected  by  the  operation  of  in- 
flux from  hell,  wherever  there  are  such  things  as  correspond 
thereto  (n.  341). 

(v.)  This  is  effefled  by  the  lowest  spiritual  separated  from  what  is  above 
it  (n.  345). 

(vi.)  There  are  two  forms  into  which  the  operation  by  influx  taka 
place,  the  vegetable  and  the  anitital  form  (n.  346). 


CONTENTS.  vii 

(yii.)    Each  of  thcje  forms  is  endoxoed,  ivhile  it  exists,  with  means  oj 
propagation  (n.  347). 

The  visible  things  in  the  created  universe  bear  witness  that 
nature  has  produced  and  does  produce  nothing,  but  that  the 
divine,  out  ok  itself  and  through  the  spiritual  world,  pro- 
DUCES ALL  THINGS  (n.  349). 


Port  iriftt 

Two  RECEPTACLES  AND  HABITATIONS  FOR  HIMSELF,  CALLED  WILL  AND 
UNDERSTANDING,  ARE  CREATED  AND   FORMED  BY  THE  LORD   IN  MAN  ; 

THE  Will  for  His  Divine  Love,  and  the  Understanding  for 
His  Divine  Wisdom  (n.  358). 

Will  and  understanding,  which  are  the  receptacles  of  love  and 
wisdom,  are  in  the  brains,  in  the  whole  and  in  every  part  of 

THEM,  and  therefrom  IN  THE  BODY,  IN  THE  WHOLE  AND  IN  EVERY 

part  of  it  (n.  362). 

(i.)    Love  and  wisdom,  and  will  and  understanding  therefrom,  make 

the  very  life  of  ma7i  (n.  363). 
(ii.)    The  life  of  man  in  its  first  principles  is  in  the  brains,  and  in  its 

derivatives  in  the  body  (n.  365). 
(iii.)    Such  as  life  is  in  its  first  principles,  such  it  is  in  the  whole  and  in 

every  pa>-t  (n.  366). 
(iv.)   By  means  of  first  principles  life  is  in  the  whole  from  every  part, 

atid  in  every  part  from  the  whole  (n.  367). 
(v.)    Such  as  the  love  is,  such  is  the  wisdom,  consequently  such  is  the 

man  (n.  368). 

THSRE  is  A  CORRESPONDENCE  OF  THE  WILL  WITH  THE  HEART,  AND  OF 
THE  UNDERSTANDING  WITH  THE  LUNGS   (n.  371). 

(i.)    All  things  of  the  mind  have  relation  to  the  will  and  understanding, 

and  all  things  of  the  body  to  the  heart  and  lungs  (n.  372). 
(ii.)    There  is  a   correspondence  of  the  will  and  understanding  with 
the   heart  and  lungs,  consequently   a   corresporidence  of  all 
things  of  the  mind  with  all  things  of  the  body  (n.  374). 
(iii.)    The  will  corresponds  to  the  heart  (n.  378). 
(iv.)    The  understa?idi?ig  corresponds  to  the  lungs  (n.  382). 
(v.)    By  means  of  this  ccrrespottdence  many  arcana  relating  to  the  will 
and  understanding,  as  well  as  to  love  and  Tmsdom,  may  be 
disclosed  (n.  385). 
(vi.)    Man's  nwid  is  his  spirit,  and  the  spirit  is  the  man,  while  the  body 
is  an  external  by  meatu  of  which  the  mind  or  spirit  feels  and 
afts  in  the  zvorld  (n.  386). 
(vii.)    The  conjun^ion  of  man  s  spirit  with  his  body  is  by  tneajts  of  the 
correspondence  of  his  will  and  understanding  with  his  heart 
and  lungs,  and  their  separation  is  frotn  non-correspondence 
(n.  390). 

FX.OM  THE  CORRESPONDENCE  OF  THE  HEART  WITH  THE  WILL  AND  OF  THE 
LUNGS  WITH  THE  UNDERSTANDING,  EVERYTHING  MAY  BE  KNOWN  THAI 
CAN  BE  KNOWN  ABOUT  THE  WILL  AND  UNDERSTANDING,  OR  ABOUT 
LOVE   AND   WISDOM,  THEREFORE   ABOUT  THE   SOUL  OF  MAN    (n.  394). 

(i.)    Love  or  the  will  is  man's  very  life  (n.  399). 
(ii.)    Love  or  the  will  strives  uttceasingly  toward  the  human  form  and 

all  things  of  that  form  (n.  400). 
(iii.)   Love  or  the  will  is  unable  to  effe£l  anything  by  its  human  form 

without  a  marriage  with  wisdom  or  the  understanding  (ii, 

401). 
(ir.)    Love  or  the  will  prepares  a  house  or  bridal  bed  for  'Us  future  wife, 

which  is  wisdom  or  the  understanding  (n.  402). 


VWl  CONTENTS. 

(v.)    Love  or  the  will  prepares  all  thmgs  in  its  own  human  form,  thar 
it  may  adl  conjointly  with  wisdom  or  the  understa7iding  (n. 
403)- 
(tI.)    After  the  nuptials,  the  first  conjunction  is  through  an  affe£lio7i  for 
knowing,  froTn  which  springs  an  affection  for  truth  (n.  404). 

(vii.)  The  second  conjun£lio7i  is  through  an  affeflion  for  U7iderstanding, 
from  7vhich  springs  perception  of  t7~uth  (n.  404). 

(▼iii.)    The  third  conjunilion  is  through  an  affeilion  for  seeing  truth,  fro7n 

which  springs  thought  (11.  404). 
(ix.)    Through  these  three  conjun£lio/is  love  or  the  will  is  in  its  scTisitive 
life  and  in  its  a£live  life  (n.  406).  \ 

(i.)    Love  or  the  will  introduces  wisdo7n  or  the  understanding  into  all 

thi/igs  of  its  house  (n.  408). 
(xi,)    Love  or  the  luill  does  nothi7ig  except  i7i  conjunciion  with  wisdom  or 
the  understanding  (n.  409). 

(xii.)  Love  or  the  will  co7tjoi/is  itself  to  wisdom  or  the  understanding , 
a7id  causes  wisdo7n  or  the  understanding  to  be  reciprocally 
co7ijoi7ied  to  it  (n.  410). 

(ziii.)  Wisdo7n  or  the  U7iderstatiding,  frotn  the  potency  given  to  it  by  love 
or  the  loill,  can  be  elevated  and  can  receive  such  things  as  are 
of  light  out  of  heave7i,  a7id perceive  the7n  (n.  413). 

(xiv.)  Love  or  the  will  ca7i  in  like  7na7i7ier  be  elevated  and  can  receive 
such  things  as  are  of  heat  out  of  heaven,  provided  it  loves 
wisdo77i,  its  co7isort,  z«  that  degree  (n.  414). 

(xv.)  Otherwise  love  or  the  will  d7-aws  dow7i  wisdo77i,  or  the  understand- 
ing, fr  0771  its  elevatio7i,  that  it  may  ados  one  with  itself  {n. 

(xvi.)    Love  or  the  will  is  purified  in  the  under sta7iding,   if  they  are 

elevated  together  (n.  419). 
(xvii.)    Love  or  the  will  is  defiled  in  the  understanding  and  by  it,  if  they 

are  7iot  elevated  together  (n.  421). 
(xviii.)    Love,   whe7i  purified  by   wisdo77i  in  the  understanding,  becomei 

spiritual  a7id  celestial  (n.  422). 
(xix.)    Love,  when  defiled  i/i  the  understa7iding  and  by  it,  becomes  natural, 

sensual,  a7i.d  corporeal  (n.  424). 
(xx.)    The  capacity  to  understand  called  rationality,  and  the  capacity  to 

aft  called  freedom  still  remain  (n.  425). 
(xxi.)    Spiritual  and  celestial  love  is  love  towards  the  neighbor  and  love 

to  the  Lord  ;  and  7iatural  a7id  sensjtal  love  is  love  of  the  world 

and  love  of  self  (n.  426). 
(xxii.)    //  is  the  sa7ne  with  charity  afid faith  and  their  conjunction  as  with 

the  will  and  understanding  and  their  conjunction  (n.  427). 

What  man's  beginning  is  from  conception  (n.  432). 


ANGELIC  WISDOM  CONCERNING  DIVINE  LOVE. 


Love  is  the  life  of  Man. 

I*  Man  knows  that  there  is  such  a  thing  as  love,  but  he  does 
not  know  what  love  is.  He  knows  that  there  is  such  a  thing  as 
love  from  common  speech,  as  when  it  is  said,  he  loves  me,  a 
king  loves  his  subje6ls,  and  subjects  love  their  king,  a  hus- 
band loves  his  wife,  a  mother  her  children,  and  conversely ; 
also,  this  or  that  one  loves  his  country,  his  fellow-citizens,  his 
neighbor ;  and  likewise  of  things  abstracted  from  person,  as 
when  it  is  said,  one  loves  this  or  that  thing.  But  although  the 
word  love  is  so  universally  used,  hardly  anybody  knows  what 
love  is.  And  because  one  is  unable,  when  he  refle6ls  upon  it,  to 
form  to  himself  any  idea  of  thought  about  it,  he  says  either  that 
it  is  not  anything,  or  that  it  is  merely  something  flowing  in  from 
sight,  hearing,  touch,  or  intercourse  with  others,  and  thus  affe6l- 
ing  him.  He  is  wholly  unaware  that  love  is  his  very  life ;  not 
only  the  common  life  of  his  whole  body,  and  the  common  life  of 
all  his  thoughts,  but  also  the  life  of  all  their  particulars.  This 
a  man  of  discernment  can  perceive  when  it  is  said :  If  you 
remove  the  affe61:ion  which  is  from  love,  can  you  think  any- 
thing, or  do  anything?  Do  not  thought,  speech,  and  a6lion 
grow  cold  in  the  measure  in  which  the  afifeCtion  which  is  from 
love  grows  cold  ?  And  do  they  not  grow  warm  in  the  measure 
in  which  this  affe(?i;ion  grows  warm?  But  this  a  man  of  dis- 
cernment perceives  simply  by  observing  that  such  is  the  case, 
and  not  from  any  knowledge  that  love  is  the  life  of  man. 

2*  Also,  what  the  life  of  man  is,  no  one  knows  unless  he  knows 
that  it  is  love.  If  this  is  not  known,  one  person  may  believe  i 
that  man's  life  is  only  feeling  and  a6ling,  and  another  that  it  is 
only  thinking  ;  when  yet  the  first  effeS.  of  life  is  thought,  and  the 
second  effedl  of  life  is  sensation  and  a6lion.  Thought  is  here 
said  to  be  the  first  effe6l  of  life,  yet  there  is  thought  which  is 
interior  and  more  interior,  also  exterior  and  more  exterior. 
What  is  a6lually  the  first  effe6l  of  life  is  inmost  thought,  which 


2  ANGELIC    WISDOM 

is  the  perception  of  ends.     But  of  these  things  hereafter,  when 
the  degrees  of  Hfe  are  considered. 

3.  Some  idea  of  love,  as  being  the  Hfe  of  man,  may  be 
had  from  the  sun's  heat  in  the  world.  This  heat  is  well 
known  to  be  the  common  life,  as  it  were,  of  all  the  vege- 
tations of  the  earth.  For  by  virtue  of  heat,  coming  forth  in 
springtime,  plants  of  every  kind  rise  from  the  ground,  deck 
themselves  with  leaves,  then  with  blossoms,  and  finally  with 
fruits,  and  thus,  in  a  sense,  live.  But  when,  in  the  time  of 
autumn  and  winter,  heat  withdraws,  the  plants  are  stripped  of 
these  signs  of  their  life,  and  they  wither.  So  it  is  with  lo\'e 
in  man ;  for  heat  and  love  mutually  correspond.  Therefore 
love  also  is  warm. 


God  alone,  consequently  the   Lord,  is  Love  itself, 
BECAUSE  He  is  Life  itself,  and  angels  and  men 

ARE   recipients  OF   LIFE. 

4.*  This  will  be  fully  shown  in  treatises  on  Divine  Provi- 
dence and  on  Life ;  it  is  sufficient  here  to  say  that  the  Lord, 
who  is  God  of  the  universe,  is  uncreate  and  infinite,  whereas 
a  man  or  an  angel  is  created  and  finite.  And  because  the 
Lord  is  uncreate  and  infinite,  He  is  Esse  itself,  which  is  called 
"Jehovah,"  and  Life  itself,  or  Life  in  Himself  From  the 
uncreate,  the  infinite.  Esse  itself  and  Life  itself,  none  can  be 
created  immediately,  because  the  Divine  is  one  and  indivisi- 
ble ;  but  their  creation  must  be  from  things  created  and  finited, 
and  so  formed  that  the  Divine  can  be  in  them.  Since  men 
and  angels  are  such,  they  are  recipients  of  life.  Consequently, 
if  any  man  sufifers  himself  to  be  so  far  misled  as  to  think  that 
he  is  not  a  recipient  of  life  but  is  Life,  he  cannot  be  withheld 
from  the  thought  that  he  is  God.  A  man's  feeling  as  if  he 
were  life,  and  therefore  believing  himself  to  be  so,  arises  from 
fallacy ;  for  the  principal  cause  is  not  perceived  in  the  instru- 
j  mental  cause  otherwise  than  as  one  with  it.  That  the  Lord  is 
Life  in  Himself,  He  teaches  in  John, 

"As  the  Father  hath  life  in  Himself,  so  also  hath  He  given  to  the  Son  to 

have  life  in  Himself"  (v.  26). 
He  declares  also  that  He  is  "life  itself"  {John  xi.  25  ;  xiv.  6). 

Now  since  life  and  love  are  one  (as  is  apparent  from  what  has 
been  said  above,  n.  i,  2),  it  follows  that  the  Lord,  because 
He  is  Life  itself,  is  Love  itself 


CONCERNING    DIVINE    LOVE. — N.    3-7.  3 

5.  But  that  this  may  reach  the  understanding,  it  must  needs 
be  known  positively  that  the  Lord,  because  He  is  Love  in  its 
very  essence,  that  is.  Divine  Love,  appears  before  the  angels 
in  heaven  as  a  sun,  and  that  from  that  sun  proceed  heat  and 
light ;  the  heat  which  proceeds  therefrom  being  in  its  essence 
love,  and  the  light  which  proceeds  therefrom  being  in  its  essence 
wisdom  ;  and  that  angels  so  far  as  they  are  recipients  of  that 
spiritual  heat  and  of  that  spiritual  light,  are  loves  and  wis- 
doms ;  not  loves  and  wisdoms  from  self,  but  from  the  Lord. 
This  spiritual  heat  and  this  spiritual  light  not  only  flow  into 
angels  and  affecl  them,  but  they  also  flow  into  men  and  affe6l 
them  precisely  as  they  become  recipients ;  they  become  recipi- 
ents according  to  their  love  to  the  Lord  and  love  towards  the 
neighbor.  This  sun  itself,  or  the  Divine  Love,  by  its  heat 
and  its  light,  cannot  create  any  one  immediately  from  itself; 
for  one  so  created  would  be  love  in  its  essence,  which  love  is 
the  Lord  Himself;  but  it  can  create  from  substances  and  mat- 
ters so  formed  as  to  be  capable  of  receiving  the  very  heat  and 
the  \'ery  light ;  comparatively  as  the  sun  of  the  world  cannot 
by  heat  and  light  produce  germinations  on  the  earth  imme- 
diately, but  only  out  of  earthy  matters  in  which  it  can  be 
present  by  its  heat  and  light,  and  cause  vegetation.  In  the 
spiritual  world  the  Divine  Love  of  the  Lord  appears  as  a  sun, 
and  from  it  proceed  the  spiritual  heat  and  the  spiritual  light 
from  which  the  angels  derive  love  and  wisdom,  as  may  be 
seen  in  the  work   on  Heaven  and  Hell  (n.  116-140). 

6.  Since,  then,  man  is  not  life,  but  a  recipient  of  life,  it  fol- 
lows that  the  conception  of  a  man  from  his  father  is  not  a 
conception  of  life,  but  only  a  conception  of  the  first  and  purest 
form  capable  of  receiving  life.  To  this,  as  to  a  nucleus  or 
starting-point  in  the  womb,  are  successively  added  substances 
and  matters  adapted  in  form,  according  to  their  order  and 
degree,  to  the  reception  of  life. 

The  Divine  is  not  in  space. 

7«  That  the  Divine,  that  is,  God,  is  not  in  space,  although 
omnipresent  and  with  every  man  in  the  world,  and  with  every 
angel  in  heaven,  and  with  every  spirit  under  heaven,  cannot 
be  comprehended  by  a  merely  natural  idea,  but  it  can  by  a 
spiritual  idea.  It  cannot  be  comprehended  by  a  natural  idea, 
because  in  the  natural  idea  there  is  space  ;  for  it  is  formed  out 
<of  such  things  as  are  in  the  world,  and  in  each  and  all  of  these, 


•4  ANGELIC    WISDOM 

as  seen  by  the  eye,  there  is  space.  In  the  world,  everything 
great  and  small  is  of  space  ;  everything  long,  broad,  and  high 
is  of  space  ;  in  short,  every  measure,  figure  and  form  is  of  space. 
This  is  why  it  has  been  said  that  it  cannot  be  comprehended, 
by  a  merely  natural  idea,  that  the  Divine  is  not  in  space,  when 
it  is  said  that  the  Divine  is  everywhere.  Still,  by  natural 
thought,  a  man  may  comprehend  this,  if  only  he  admit  into 
it  something  of  spiritual  light.  For  this  reason  something  shall 
first  be  said  about  spiritual  idea,  and  thought  therefrom.  Spi- 
ritual idea  derives  nothing  from  space,  but  it  derives  its  all 
from  State.  State  is  predicated  of  love,  of  life,  of  wisdom, 
of  affe6lions,  of  joys  therefrom  ;  in  general,  of  good  and  oJ 
truth.  An  idea  of  these  things  which  is  truly  spiritual  has 
nothing  in  common  with  space ;  it  is  higher  and  looks  down 
upon  the  ideas  of  space  as  heaven  looks  down  upon  the  earth. 
But  .^ince  angels  and  spirits  see  with  eyes,  just  as  men  in 
the  world  do,  and  since  objefls  cannot  be  seen  except  in  space, 
therefore  in  the  spiritual  world  where  angels  and  spirits  are, 
there  appear  to  be  spaces  like  the  spaces  on  earth ;  yet  they 
are  not  spaces,  but  appearances  ;  for  they  are  not  fixed  and 
constant,  as  spaces  are  on  earth.  They  can  be  lengthened  or 
shortened  ;  they  can  be  changed  or  varied.  Thus  because  they 
cannot  be  determined  in  that  world  by  measure,  they  cannot 
be  comprehended  by  any  natural  idea,  but  only  by  a  spiritual 
idea.  The  spiritual  idea  of  distances  of  space  is  the  same  as 
of  distances  of  good  or  distances  of  truth,  which  are  affinities 
and  likenesses  according  to  states  of  goodness  and  truth. 

8.  From  this  it  may  be  seen  that  man  is  unable,  by  a  merely 
natural  idea,  to  comprehend  that  the  Divine  is  everywhere, 
and  yet  not  in  space ;  but  that  angels  and  spirits  comprehend 
this  clearly ;  consequently  that  a  man  also  may,  provided  he 
admits  into  his  thought  something  of  spiritual  light ;  and  this 
for  the  reason  that  it  is  not  his  body  which  thinks,  but  his 
spirit,  thus  not  his  natural,  but  his  spiritual. 

9.  But  many  fail  to  comprehend  this  because  of  their  love 
of  the  natural,  which  makes  them  unwilling  to  raise  the  thoughts 
of  their  understanding  above  the  natural  into  spiritual  light ; 
and  those  who  are  unwilling  to  do  this  can  think  only  from 
space,  even  concerning  God  ;  and  to  think  according  to  space 
concerning  God  is  to  think  concerning  the  expanse  of  Nature. 
This  has  to  be  premised,  because  without  a  knowledge  and 
some  perception  that  the  Divine  is  not  in  space,  nothing  can  be 
understood  about  the  Divine  Life,  which  is  Love  and  Wisdom^ 


CONCERNING    DIVINE    LOVE. — N.   S-Il.  5 

of  w  hich  subjects  this  volume  treats  ;  and  hence  Httle,  if  any- 
thing, about  Divine  Pro\'idence,  Omnipresence,  Omniscience, 
Omnipotence,  Infinity  and  Eternity,  which  will  be  treated  of 
in  succession. 

IO»  It  has  been  said  that  in  the  spiritual  world,  just  as  in 
the  natural  world,  there  appear  to  be  spaces,  consequently  also 
distances,  but  that  these  are  appearances  according  to  spiritual 
affinities  which  are  of  love  and  wisdom,  that  is,  of  good  and 
truth.  From  this  it  is  that  the  Lord,  although  everywhere  in 
the  heavens  with  the  angels,  nevertheless  appears  high  above 
them  as  a  sun.  Furthermore,  since  reception  of  love  and  wis- 
dom causes  afiinity  with  Him,  those  heavens  appear  nearer  to 
Him  in  which  the  angels  are,  from  reception,  in  closer  affinity 
with  Him,  than  those  in  which  the  affinity  is  more  remote. 
From  this  it  is  also  that  the  heavens,  of  which  there  are  three, 
are  distinct  from  each  other,  likewise  the  societies  of  each  heaven  ; 
and  further,  that  the  hells  under  them  are  remote  accord- 
ing to  their  reje6lion  of  love  and  wisdom.  The  same  is  true 
of  men,  in  whom  and  with  whom  the  Lord  is  present  through- 
out the  whole  earth ;  and  this  solely  for  the  reason  that  the 
Lord  is  not  in  space. 

God  is  Very  Man. 

II.  In  all  the  heavens  there  is  no  other  idea  of  God  than 
that  He  is  Man,  because  heaven  as  a  whole  and  in  part  is  in 
form  like  man,  and  because  the  Divine  w^hich  is  with  the  angels 
constitutes  heaven,  and  because  thought  proceeds  according  to 
the  form  of  heaven  ;  consequently  it  is  impossible  for  the  angels 
to  think  of  God  in  any  other  way.  And  from  this  it  is  that 
all  those  in  the  world  who  are  conjoined  with  heaven  think  of 
God  in  the  same  way  when  they  think  interiorly  in  themselves, 
that  is,  in  their  spirit.  From  this  fa6l  that  God  is  Man,  all 
angels  and  all  spirits,  in  their  complete  form,  are  men.  This 
results  from  the  form  of  heaven,  which  is  like  itself  in  its 
greatest  and  in  its  least  parts.  That  heaven  as  a  whole  and 
in  part  is  in  form  like  man  may  be  seen  in  the  work  on  Heaven 
and  Hell  (n.  59-87) ;  and  that  thoughts  proceed  according 
to  the  form  of  heaven  (n.  203,  204).  It  is  known  from  Gen- 
esis (i.  26,  27),  that  men  were  created  after  the  image  and 
/ikeness  of  God.  God  also  appeared  as  a  man  to  Abraham 
and  to  others.  The  ancients,  from  the  wise  even  to  the  simple, 
thought  of  God  no  otherwise  than  as  being  a  Man ;  and  when 


6  ANGELIC   WISDOM 

at  lengtli  they  began  to  worship  a  plurahty  of  gods,  as  at 
Athens  and  Rome,  they  worshipped  them  all  a.s  men.  W':at 
is  here  said  may  be  illustrated  by  the  following  extra6l  from  a 
small  treatise  already  published  : 

'  The  Gentiles,  especially  the  Africans,  who  acknowledge  and 
worship  one  God,  the  Creator  of  the  universe,  have  concerning  God 
the  idea  that  He  is  a  Man,  and  declare  that  no  one  can  have  any  other 
idea  of  God.  When  they  learn  that  there  are  many  who  cherish  an  ' 
idea  of  God  as  something  cloudlike  in  the  midst  of  things,  they  ask 
where  such  persons  are;  and  on  being  told  that  they  are  among 
Christians,  they  declare  it  to  be  impossible.  They  are  informed, 
however,  that  this  idea  arises  from  the  facft  that  God  in  the  Word  is 
called  "a  spirit,"  and  of  a  spirit  they  have  no  other  idea  than  of  a 
bit  of  cloud,  not  knowing  that  every  spirit  and  every  angel  is  a  man. 
An  examination,  nevertheless,  was  made,  whether  the  spiritual  idea 
of  such  persons  was  like  their  natural  idea,  and  it  was  found  to  be 
different  with  those  who  acknowledge  the  Lord  interiorly  as  God  of 
heaven  and  earth.  I  heard  a  certain  elder  from  the  Christians  say 
that  no  one  can  have  an  idea  of  a  Human  Divine;  and  I  saw  him 
taken  about  to  various  nations,  and  sucessively  to  such  as  were  more 
and  more  interior,  and  from  them  to  their  heavens,  and  finally  to 
the  Christian  heaven  ;  and  everywhere  their  interior  perception  con- 
cerning God  was  communicated  to  him,  and  he  observed  that  they 
had  no  other  idea  of  God  than  that  He  is  Man,  which  is  the  same 
as  the  idea  of  a  Human  Divine." 

12.  The  common  people  in  Christendom  have  an  idea  that 
God  is  a  Man,  because  God  in  the  Athanasian  do6lrine  of  the 
Trinity  is  called  a  ' '  Person. ' '  But  those  who  are  esteemed 
wiser  than  the  common  people  pronounce  God  to  be  invisible ; 
and  this  for  the  reason  that  they  cannot  comprehend  how  God, 
as  a  Man,  could  have  created  heaven  and  earth,  and  then  could 
have  filled  the  universe  with  His  presence,  and  many  things 
besides,  which  cannot  enter  the  understanding  so  long  as  the 
truth  that  the  Divine  is  not  in  space  is  ignored.  Those,  how- 
ever, who  approach  the  Lord  alone  thifik  of  a  Human  Divine, 
thus  of  God  as  Man. 

13.  How  important  it  is  to  have  a  correal  idea  of  God 
can  be  known  from  the  truth  that  the  idea  of  God  constitutes 
the  inmost  of  thought  with  all  who  have  religion,  for  all  things 
of  religion  and  all  things  of  worship  look  to  God.  And  since 
God,  universally  and  in  particular,  is  in  all  things  of  religion 
and  of  worship,  without  a  proper  idea  of  God  no  communi- 
cation with  the  heavens  is  possible.  From  this  it  is  that  in 
the  spiritual  world  every  nation  has  its  place  allotted  in  accord- 
ance with  its  idea  of  God  as  Man ;  for  in  this  idea,  and  in  no 
other,  is  the  idea  of  the  Lord.     That  man's  state  of  life  after 


CONCERNING    DIVINE    LOVE. — N.    12-15.  7 

death  is  according  to  the  idea  of  God  in  which  he  has  become 
confirmed,  is  manifest  from  the  opposite  of  this,  namely,  that  the 
denial  of  God,  and,  in  the  Christian  world,  the  denial  of  the 
Divinity  of  the  Lord,  constitutes  hell. 

In  God-Man  "^-Esse  and  Existere  are  foNE  distinctly. 

14.  Where  Esse  is  Existere  is ;  one  is  not  possible  apart 
from  the  other.  For  Esse  Is  by  means  of  Existere,  and  not 
apart  from  it.  This  the  rational  mind  comprehends  when  it 
thinks  whether  there  can  possibly  be  any  Esse  which  does  not 
Exist,  and  whether  there  can  possibly  be  Existere  except  from 
Esse.  And  since  one  is  possible  with  the  other,  and  not  apart 
from  the  other,  it  follows  that  they  are  one,  but  one  distinctly. 
They  are  one  distinctly  like  Love  and  Wisdom  ;  in  fa6l,  love 
is  Esse,  and  wisdom  is  Existere ;  for  there  can  be  no  love  ex- 
cept in  wisdom,  nor  can  there  be  any  wisdom  except  from 
love ;  consequently  when  love  is  in  wisdom,  then  it  exists. 
These  two  are  one  in  such  a  way  that  they  may  be  dis- 
tinguished in  thought  but  not  in  operation,  and  because  they 
may  be  distinguished  in  thought  though  not  in  operation,  it 
is  said  that  they  are  one  |distin6lly.  Esse  and  Existere  in 
God-Man  are  also  one  distinctly  like  soul  and  body.  There 
can  be  no  soul  apart  from  its  body,  nor  body  apart  from  its 
soul.  The  Divine  soul  of  God-Man  is  what  is  meant  by 
Divine  Esse,  and  the  Divine  Body  is  what  is  meant  by  Divine 
Existere.  That  a  soul  can  exist  apart  from  a  body,  and 
exercise  thought  and  wisdom,  is  an  orror  springing  from  falla- 
cies;  for  every  man's  soul  is  in  a  spiritual  body  after  it  has 
cast  off  the  material  coverings  which  it  carried  about  in  the 
world. 

I5«  Esse  is  not  Esse  unless  it  Exists,  because  before  this  it 
is  not  in  a  form,  and  if  not  in  a  form  it  has  no  quality  ;  and 
what  has  no  quality  is  not  anything.  That  which  Exists  from 
Esse,  for  the  reason  that  it  is  from  Esse,  makes  one  with  it. 
From  this  there  is  a  uniting  of  the  two  into  one ;    and  from 

*  To  be  and  to  exist.  Swedenborg  seems  to  use  this  word  "  exist  "  nearly  in  the 
classical  sense  of  springing  or  standing  forth,  becoming  manifest,  taking  form.  The 
distinction  between  esse  and  existere  is  essentially  the  same  as  between  substance 
and  form. 

t  For  the  meaning  of  this  phrase,  "distin£le  uman,"  see  below  in  this  paragraph, 
also  n.  17,  22,  34,  223,  and  Div.  Prov.,  n.  4. 

t  It  should  be  noticed,  that  in  Latin,  distinctly  is  the  adverb  of  the  verb  distin- 
guish.    If  translated  distingvishably ,  this  would  appear. 


•8  ANGELIC   WISDOM 

this  each  is  the  other's  mutually  and  interchangeably,  and  each 
is  wholly  in  all  things  of  the  other  as  it  is  in  itself. 

16.  From  this  it  can  be  seen  that  God  is  Man,  and  conse- 
quently He  is  God- Existing ;  not  existing  from  Himself  but  in 
Himself.  He  who  has  existence  in  Himself,  He  is  God  from 
whom  all  things  are. 

In  God-Man  infinite  things  are  one  distinctly. 

17.  That  God  is  infinite  is  well  known,  for  He  is  called  the 
Infinite ;  and  He  is  called  the  Infinite  because  He  is  infinite. 
He  is  infinite  not  from  this  alone,  that  He  is  very  Esse  and 
Existere  in  itself,  but  because  in  Him  there  are  infinite  things. 
An  Infinite  without  infinite  things  in  it,  is  infinite  in  name  only. 
The  infinite  things  in  Him  cannot  be  called  infinitely  many,  or 
infinitely  all,  because  of  the  natural  idea  of  many  and  of  all  ; 
for  the  natural  idea  of  infinitely  many  is  limited,  and  of  infi- 
nitely all,  though  not  limited,  is  derived  from  limited  things 
in  the  universe.  And  because  man's  ideas  are  natural,  he  can- 
not, by  any  refinement  or  approximation,  come  into  a  perception 
of  the  infinite  things  in  God  ;  and  though  an  angel  is  able  by 
refinement  and  approximation,  because  he  is  in  spiritual  ideas, 
to  rise  above  the  degree  of  man,  still  he  cannot  attain  to  that 
perception. 

l8»  That  in  God  there  are  infinite  things,  any  one  may 
convince  himself  who  believes  that  God  is  Man ;  for,  being 
Man,  He  has  a  body  and  every  thing  pertaining  to  it,  that  is,  a 
face,  breast,  abdomen,  loins  and  feet ;  for  without  these  He  would 
not  be  Man.  And  having  these,  He  also  has  eyes,  ears,  nose, 
mouth  and  tongue ;  also  the  parts  within  man,  as  the  heart  and 
lungs,  and  their  conne6lions,  all  of  which,  taken  together,  make 
man  to  be  man.  In  a  created  man  these  parts  are  many,  and 
regarded  in  their  combinations  are  numberless  ;  but  in  God-Man 
they  are  infinite,  nothing  whatever  is  lacking,  and  from  this 
He  has  infinite  perfeftion.  This  comparison  holds  between 
created  man  and  the  uncreated  Man  who  is  God,  because 
God  is  Man  ;  and  He  Himself  says  that  the  man  of  this  world 
was  created  after  His  image  and  into  His  likeness  {Gen.  i.  26, 

27)- 

IQ.  That  in  God  there  are  infinite  things,  is  still  more  e\'\- 
dent  to  the  angels  from  the  heavens  in  which  they  dwell.  The 
whole  heaven,  consisting  of  myriads  of  myriads  of  angels,  in  its 
universal  form  is  like  a  man.     So  is  each  society  of  heaven,  be  it 


CONCERNING    DIVINE    LOVE. — N.    l6-22.  9 

larger  or  smaller.  From  this,  too,  an  angel  is  a  man,  for  an 
angel  is  a  heaven  in  least  form.  (This  is  shown  in  the  work  On 
Heave7i  and  Hell,  n.  51-86.)  Heaven  as  a  whole,  in  part,  and 
in  the  individual,  is  in  that  form  by  virtue  of  the  Divine  which 
the  angels  receive  ;  for  in  the  measure  in  which  an  angel  receives 
from  the  Divine  is  he  a  man  in  a  perfeded  form.  From  this 
it  is  that  angels  are  said  to  be  in  God,  and  God  in  them  ;  also, 
that  God  is  their  all.  How  many  things  there  are  in  heaven 
cannot  be  told  ;  and  because  the  Divine  is  what  makes  heaven, 
and  consequently  these  unspeakably  many  things  are  from  the 
Divine,  it  is  clearly  evident  that  there  are  infinite  things  in 
Very  Man,  who  is  God. 

20*  From  the  created  universe  a  like  conclusion  may  be 
drawn  when  it  is  regarded  from  uses  and  their  correspond- 
ences. But  before  this  can  be  understood  some  preliminary 
explanations  must  be  given. 

21*  Because  in  God-Man  there  are  infinite  things  which 
appear  in  heaven,  in  angel,  and  in  man,  as  in  a  mirror ;  and 
because  God-Man  is  not  in  space  (as  was  shown  above,  n. 
7-10),  it  can,  to  some  extent,  be  seen  and  comprehended  how 
God  can  be  Omnipresent,  Omniscient,  and  All-providing ;  and 
how,  as  Man,  He  could  create  all  things,  and  as  Man  can  hold 
the  things  created  by  Himself  in  their  order  to  eternity. 

22.  That  in  God-Man  infinite  things  are  one  distinctly,  can 
also  be  seen,  as  in  a  mirror,  from  man.  In  man  there  are 
many  and  numberless  things,  as  said  above ;  but  still  man  feels 
them  all  as  one.  From  sensation  he  knows  nothing  of  his 
brains,  of  his  heart  and  lungs,  of  his  liver,  spleen,  and  pancreas ; 
or  of  the  numberless  things  in  his  eyes,  ears,  tongue,  stomach, 
generative  organs,  and  the  remaining  parts ;  and  because  from 
sensation  he  does  not  know  about  these  things,  he  is  to  him- 
self as  one.  The  reason  is  that  all  these  are  in  such  a  form 
that  not  one  can  be  lacking ;  for  it  is  a  form  recipient  of  life 
from  God-Man  (as  was  shown  above,  n.  4-6).  From  the  order 
and  connection  of  all  things  in  such  a  form  there  comes  the 
feeling,  and  from  that  the  idea,  as  if  they  were  not  many  and 
numberless,  but  were  one.  From  this  it  may  be  concluded  that 
the  many  and  numberless  things  which  make  in  man  a  seem- 
ing one,  in  Very  Man  who  is  God,  are  one  distindlly,  yea, 
most  distinctly. 


lO  ANGELIC    WISDOM 


There  is  one  God-Man,  from  whom  all  things  are. 

23.  All  things  of  human  reason  join,  and  as  it  were  cen- 
tre on  this,  that  there  is  one  God,  the  Creator  of  the  universe ; 
consequently  a  man  who  has  reason,  from  the  general  nature 
of  his  understanding,  does  not  and  cannot  think  otherwise.  ' 
Say  to  any  man  of  sound  reason  that  there  are  two  Creators 
of  the  universe,  and  you  will  be  sensible  of  his  repugnance, 
and  this,  perhaps,  from  the  mere  sound  of  the  phrase  in  his 
ear ;  from  which  it  appears  that  all  things  of  human  reason 
join  and  centre  on  this,  that  God  is  one.  There  are  two 
reasons  for  this.  First,  the  very  capacity  to  think  rationally, 
in  itself  considered,  is  not  man's,  but  is  God's  in  man;  upon 
this  capacity  human  reason  in  its  general  nature  depends,  and 
this  general  nature  of  reason  causes  man  to  see  as  from  him- 
self that  God  is  one.  Secondly,  by  means  of  that  capacity  man 
either  is  in  the  light  of  heaven,  or  he  derives  the  general  nature 
of  his  thought  therefrom  ;  and  it  is  a  universal  of  the  light  ol 
heaven  that  God  is  one.  It  is  otherwise  when  man  by  that 
capacity  has  perverted  the  lower  parts  of  his  understanding  ; 
such  a  man  indeed  is  endowed  with  that  capacity,  but  by  the 
twist  that  he  gives  to  these  lower  parts,  he  turns  it  contrariwise, 
and  thereby  his  reason  becomes  unsound. 

24.*  Every  man,  even  if  unconsciously,  thinks  of  a  company 
of  men  as  of  one  man  ;  therefore  he  instantly  perceives  what 
is  meant  when  it  is  said  that  a  king  is  the  head,  and  the  sub- 
ie6ls  are  the  body,  also  that  this  or  that  person  has  such  a 
place  in  the  general  body,  that  is,  the  kingdom.  As  it  is  with 
the  body  politic,  so  is  it  with  the  body  spiritual.  The  body  spi- 
ritual is  the  church ;  its  head  is  God-Man  ;  and  from  this  it  is 
plain  what  sort  of  a  man  the  church  thus  viewed  would  appear 
to  be,  if  one  God,  the  Creator  and  Sustainer  of  the  universe, 
were  not  thought  of,  but  instead  of  one,  several.  The  church 
thus  viewed  would  appear  as  one  body  with  several  heads  ; 
thus  not  as  a  man,  but  as  a  monster.  If  it  be  said  that  these 
heads  have  one  essence,  and  that  thus  together  they  make  one 
head,  the  only  conception  possible  is  either  that  of  one  head 
with  several  faces  or  of  several  heads  with  one  face ;  thus  mak- 
ing the  church,  viewed  as  a  whole,  appear  deformed.  But  in 
truth,  the  one  God  is  the  head,  and  the  church  is  the  body, 
which  a6ls  under  the  command  of  the  head,  and  not  from  it- 
self; as  is  also  the  case  in  man  ;  and  from  tliis  it  is  that  there 


COXCERMXG    DIVINE   LOVE. — N.  23-27.  II 

can  be  only  one  king  in  a  kingdom,  for  several  kings  would 
rend  it  asunder,  but  one  is  able  to  hold  it  together. 

25,  So  would  it  be  with  the  church  scattered  throughout 
the  whole  globe,  which  is  called  a  communion,  because  it  is 
like  one  body  under  one  head.  It  is  known  that  the  head 
rules  the  body  under  it  at  will ;  for  understanding  and  wi  I 
have  their  seat  in  the  head  ;  and  in  conformity  to  the  under- 
standing and  will  the  body  is  direcled,  even  to  the  extent  that 
the  body  is  nothing  but  obedience.  As  the  body  can  do 
nothing  except  from  the  understanding  and  will  in  the  head, 
so  the  man  of  the  church  can  do  nothing  except  from  God. 
The  body  seems  to  a6l  of  itself,  as  if  the  hands  and  feet  in 
adting  are  moved  of  themselves,  or  the  mouth  and  tongue 
in  speaking  vibrate  of  themselves,  when,  in  fa6l,  they  do  not 
in  the  slightest  degree  aft  of  themselves,  but  only  from  an 
affeftion  of  the  will  and  the  consequent  thought  of  the  under- 
standing in  the  head.  Suppose,  now,  one  body  to  have  more 
than  one  head,  and  each  head  to  be  independent,  from  its  own 
understanding  and  its  own  will,  could  such  a  body  continue  to 
exist  ?  For  among  several  heads,  singleness  of  mind  such  as 
results  from  one  head  would  be  impossible.  As  in  the  church, 
so  in  the  heavens ;  heaven  consists  of  myriads  of  myriads  of 
angels,  and  unless  these  all  and  each  looked  to  one  God,  they 
would  fall  away  from  one  another,  and  heaven  would  be  broken 
up.  Consequently,  if  an  angel  of  heaven  but  thinks  of  a  plu- 
rality of  gods  he  is  at  once  separated  ;  for  he  is  cast  out  into 
the  outmost  boundary  of  the  heavens,  and  sinks  downward. 

26*  Because  the  whole  heaven  and  all  things  of  heaven 
have  relation  to  one  God,  angelic  speech  is  of  such  a  nature 
that  by  a  certain  unison  flowing  from  the  unison  of  heaven  it 
closes  in  a  single  cadence — a  proof  that  it  is  impossible  for  the 
angels  to  think  otherwise  than  of  one  God  ;  for  speech  is  from 
thought. 

27..  Who  that  has  sound  reason  will  not  perceive  that  the 
Divine  is  not  divisible?  also  that  a  plurality  of  Infinites,  of 
Uncreates,  of  Omnipotents,  and  of  Gods,  is  impossible?  Sup- 
pose one  destitute  of  reason  were  to  declare  that  a  plurality  of 
Infinites,  of  Uncreates,  of  Omnipoteiits,  and  of  Gods  is  possi- 
ble, if  only  they  have  one  identical  essence  (for  this  would 
make  one  Infinite,  Uncreate,  Omnipotent,  and  God),  would 
not  the  one  identical  essence  be  one  identity?  And  one  iden- 
tity is  not  possible  to  several.     If  it  should  be  said  that  one  is 


12  ANGELIC    WISDOM 

from  the  other,  the  one  which  is  from  the  other  is  not  God  in 
Himself;  nevertheless,  God  in  Himself  is  the  God  from  whom 
all  things  are  (see  above,  n.  i6). 

The  Divine  Essence  itself  is  Love  and  Wisdom. 

28.  Sum  up  all  things  you  know  and  submit  them  to  care- 
ful reflection,  and  in  some  elevation  of  spirit  search  for  the 
universal  of  all  things,  and  you  cannot  conclude  otherwise  than 
that  it  is  Love  and  Wisdom.  For  these  are  the  two  essentials 
of  all  things  of  man's  life;  everything  of  that  life,  civil,  moral, 
and  spiritual,  hinges  upon  these  two,  and  apart  from  these  two 
is  nothing.  It  is  the  same  with  all  things  of  the  life  of  the 
collective  Man,  which  is,  as  was  said  above,  a  society,  larger 
or  smaller,  a  kingdom,  an  empire,  a  church,  and  also  the 
angelic  heaven.  Take  away  love  and  wisdom  from  these,  and 
consider  whether  they  be  anything,  and  you  will  find  that  apart 
from  love  and  wisdom  as  their  origin  they  are  nothing. 

29*  Love  together  with  wisdom  in  its  very  essence  is  in 
God.  This  no  one  can  deny ;  for  God  loves  every  one  from 
love  in  itself,  and  leads  every  one  from  wisdom  in  itself  The 
created  universe,  too,  viewed  in  relation  to  its  order,  is  so  full 
of  wisdom  coming  forth  from  love  that  all  things  in  the  aggre- 
gate may  be  said  to  be  wisdom  itself  For  things  limitless  are  in 
such  order,  successively  and  simultaneously,  that  taken  together 
they  make  a  one.  It  is  from  this,  and  this  alone,  that  they 
can  be  held  together  and  continually  preserved. 

30.  It  is  because  the  very  Divine  Essence  is  love  and 
wisdom  that  man  has  two  capacities  for  life ;  from  one  of  these 
he  has  understanding,  from  the  other,  will.  The  capacity 
from  which  he  has  understanding  derives  everything  it  has  from 
the  influx  of  wisdom  from  God,  and  the  capacity  from  which 
he  has  will  derives  everything  it  has  from  the  influx  of  love 
from  God.  Man's  not  being  truly  wise  and  not  loving  rightly 
does  not  take  away  these  capacities,  but  merely  closes  them  up  ; 
and  so  long  as  they  are  closed  up,  his  understanding  may  be 
called  understanding  and  his  will  may  be  called  will,  but  they  are 
not  such  in  essence.  If  these  two  capacities,  therefore,  were  to 
be  taken  away,  all  that  is  human  would  perish  ;  for  the  human 
is  to  think  and  to  speak  from  thought,  and  to  will  and  adl 
from  will.  From  this  it  is  clear  that  the  Divine  has  its  seat 
in  man  in  these  tAvo  capacrties,  the  capacity  to  be  wise  and 
the  capacity  to  love  (that  is,  that  one  may  be  wise  and  love)- 


CONCERNING    DIVINE    LOVE. — N.    28-34.  1 3 

That  in  man  there  is  a  possibihty  of  loving  [and  being  wise], 
even  when  he  is  not  wise  as  he  might  be  and  does  not  love 
as  he  might,  has  been  made  known  to  me  from  much  experience, 
and  will  be  abundantly  shown  elsewhere. 

31.  It  is  because  the  very  Divine  Essence  is  Love  and 
Wisdom,  that  all  things  in  the  universe  have  relation  to  good 
and  truth ;  for  everything  that  proceeds  from  love  is  called 
good,  and  everything  that  proceeds  from  wisdom  is  called  truth. 
But  of  this  more  hereafter. 

32.  It  is  because  the  very  Divine  Essence  is  Love  and 
Wisdom,  that  the  universe  and  all  things  in  it,  alive  and  not 
alive,  have  unceasing  existence  from  heat  and  light ;  for  heat 
corresponds  to  love,  and  light  corresponds  to  wisdom.  Con- 
sequently spiritual  heat  is  love  and  spiritual  light  is  wisdom. 
But  of  this,  also,  more  hereafter. 

^^»  From  the  Divine  Love  and  from  the  Divine  Wisdom, 
that  make  the  very  Essence  which  is  God,  all  afife6lions  and 
thoughts  with  man  have  their  rise — affeftions  from  Divine 
Love,  and  thoughts  from  Divine  Wisdom  ;  and  each  and  all 
things  of  man  are  nothing  but  affection  and  thought ;  these  two 
are  like  fountains  of  all  things  of  man's  life.  All  enjoyments 
and  pleasantnesses  of  his  life  are  from  these — enjoyments  from 
the  affection  of  his  love,  and  pleasantnesses  from  the  thought 
therefrom.  Now  since  man  was  created  to  be  a  recipient,  and 
is  a  recipient  in  the  degree  in  which  he  loves  God,  and  from  love 
to  God  is  wise ;  in  other  words,  in  the  degree  in  which  he  is 
afife6led  by  those  things  which  are  from  God,  and  thinks  from 
that  affe6lion,  it  follows  that  the  Divine  Essence,  which  is  the 
Creator,  is  Divine  Love  and  Divine  Wisdom. 

Divine  Love  is  of  Divine  Wisdom,  and  Divine  Wisdom 
IS  OF  Divine  Love. 

34.  In  God-Man  Divine  £!sse  and  Divine  Existere  are  one 
distin6lly  (as  may  be  seen  above,  n.  14-16).  And  because 
Divine  Esse  is  Divine  Love,  and  Divine  Existere  is  Divine 
Wisdom,  these  are  likewise  one  distin6lly.  They  are  said  to  be 
one  distin6lly,  because  love  and  wisdom  are  two  distindl  things, 
yet  so  united  that  love  is  of  wisdom,  and  wisdom  of  love , 
for  in  wisdom  love  is,  and  in  love  wisdom  exists  ;  and  since 
wisdom  derives  its  Existere  from  love  (as  was  said  above,  n. 
15),  therefore  Divine  Wisdom  also  is  Esse.  From  this  it 
follows  that  love  and  wisdom  taken  together  are  Divine  Esse, 


14  ANGELIC   WISDOM 

but  taken  distindlly  love  is  called  Divine  Esse,  and  wisdom 
Divine  Existere.  Such  is  the  angelic  idea  of  Divine  Love  and 
of  Divine  Wisdom. 

35*    Since  there  is  such  a  union  of  love  and  wisdom  and  of 
wisdom  and   love  in  God-Man,  there  is  one  Divine  Essence. 
For  the  Divine  Essence  is  Divine  Love  because  it  is  of  Divine 
Wisdom,  and  is  Divine  Wisdom,  because  it  is  of  Divine  Love. . 
And  since  there  is  such  a  union  of  these,  the  Divine  Life  is. 
one.     Life  is  the  Divine  Essence.      Divine   Love  and  Divine. 
Wisdom  are  a  one  because  the  union  is  reciprocal,  and  recipro- 
cal union  causes  oneness.     Of  reciprocal  union,  however,  more 
will  be  said  elsewhere. 

36.  There  is  also  a  union  of  love  and  wisdom  in  every 
divine  work  ;  from  which  it  has  perpetuity,  yea,  its  everlasting 
duration.  If  there  be  more  of  Divine  Love  than  of  Divine 
Wisdom,  or  more  of  Divine  Wisdom  than  of  Divine  Love,  in 
any  created  work,  it  can  have  continued  existence  only  in  the 
measure  in  which  the  two  are  equally  in  it ;  whatever  is  in 
excess  passes  off. 

37*  The  Divine  Providence  in  the  reforming,  regenerating, 
and  saving  of  men,  partakes  equally  of  Divine  Love  and  of 
Divine  Wisdom.  From  more  of  Divine  Love  than  Divine  Wis- 
dom, or  from  more  of  Divine  Wisdom  than  Divine  Love,  man 
cannot  be  reformed,  regenerated  and  saved.  Divine  Love  wills 
to  save  all,  but  it  can  save  only  by  means  of  Divine  Wisdom ; 
to  Divine  Wisdom  belong  all  the  laws  through  which  salvation 
is  effected ;  and  these  laws  Love  cannot  transcend,  because 
Divine  Love  and  Divine  Wisdom  are  one,  and  act  in  unison. 

38.  In  the  Word,  Divine  Love  and  Di\'ine  Wisdom  are 
meant  by  "righteousness"  and  "judgment,"  Divine  Love  by 
"righteousness,"  and  Divine  Wisdom  by  "judgment;"  for 
this  reason  "righteousness"  and  "judgment"  are  applied  in 
the  Word  to  God  ;  as  in  David, 

"  Righteousness  and  judgment  are  the  support  of  Thy  throne  "  (Ps.  Ixxxix. 

14); 
"  Jehovah  shall  bring  forth  righteousness  as  the  light,  and  judgment  as 
the  noonday"  (Ps.  xxxvii.  6); 

in  Hosea, 

"I  will  betroth  thee  unto  Me  forever in  righteousness,  and  in  judg- 
ment" (ii.  19) ; 

in  Jeremiah, 

"I  will  raise  unto  David  a  righteous  branch,  who  shall  reign  as  king 

and  shall  execute  judgment  and  righteousuess  in  the  earth"  (xxiii. 

5); 


CONCERNING    DIVINE    LOVE. — N.    35-4O.  15 

in  Isaiah, 

"  He  shall  sit  upon  the  throne  of  David,  and  upon  his  kingdom,  to  estab- 
lish it  in  judgment  and  in  righteousness"  (ix.  7)  ; 

"Jehovah  shall  be  exalted,  because  He  hath  filled  the  earth  with  judgment 
and  righteousness"  (xxxiii.  5); 

in  David, 

"When  I  shall  have  learned  the  judgments  of  thy  righteousness 

Seven  times  a  day  do  I  praise  Thee,  because  of  the  judgments  of 
thy  righteousness"  (Ps.  cxix.  7,  164). 

The  same  is  meant  by  "life"  and  "light"  in  Jolm, 

"  In  Him  was  life,  and  the  life  was  the  light  of  men"  (i.  4). 

By  "life"  in  this  passage  is  meant  the  Lord's  Divine  Love, 
and  by  "light"  His  Divine  Wisdom.  The  same  also  is  meant 
by  "life"  and  "spirit"  m  John, 

"Jesus  said.  The  words  which  I  speak  unto  you,  they  are  spirit,  and  they 
are  life"  (vi.  63). 

39.  In  man  love  and  wisdom  appear  as  two  separate  things, 
yet  in  themselves  they  are  one  distindlly,  because  with  man 
wisdom  is  such  as  the  love  is,  and  love  is  such  as  the  wisdom  is. 
The  wisdom  which  does  not  make  one  with  its  love  appears 
to  be  wisdom,  but  it  is  not ;  and  the  love  which  does  not 
make  one  with  its  wisdom  appears  to  be  the  love  of  wisdom, 
but  it  is  not ;  for  the  one  must  derive  its  essence  and  its 
life  reciprocally  from  the  other.  With  man  love  and  wisdom 
appear  as  two  separate  things,  because  witjji  him  the  capacity 
for  understanding  may  be  elevated  into  the  light  of  heaven, 
but  not  the  capacity  for  loving,  except  in  the  measure  in  which 
he  a6ls  according  to  his  understanding.  Any  apparent  wis- 
dom, therefore,  which  does  not  make  one  with  the  love  of 
wisdom,  sinks  back  into  the  love  which  does  make  one  with 
it;  and  this  may  be  a  love  of  unwisdom,  yea,  of  insanity. 
Thus  a  man  may  know  from  wisdom  that  he  ought  to  do  this 
or  that,  and  yet  he  does  not  do  it,  because  he  does  not  love  it. 
But  so  far  as  a  man  does  from  love  what  wisdom  teaches,  he 
is  so  far  an  imaQfe  of  God. 


Divine  Love  and  Divine  Wisdom  are  substance  and 

ARE    FORM. 

40.   The  idea  of  men  in  general  about  love  and  about  wis- 
dom is  like  something  hovering  and  floating  in  thin  air  or  ether  ; 


S6  ANGELIC   WISDOM 

or  like  what  exhales  from  something  of  this  kind.  Scarcel}- 
any  one  believes  that  they  are  really  and  actually  substance  and 
form.  Even  those  who  recognise  that  they  are  substance 
and  form  still  think  of  the  love  and  the  wisdom  outside  the  sub- 
ject and  as  issuing  from  it.  For  they  call  substance  and  form 
that  which  they  think  of  outside  the  subject  and  as  issuing 
from  it,  even  though  it  be  something  hovering  and  floating; 
not  knowing  that  love  and  wisdom  are  the  subject  itself,  and  ^ 
that  what  is  perceived  outside  of  it  and  as  hovering  and  floating 
is  nothing  but  an  appearance  of  the  state  of  the  subje6l  in 
itself.  There  are  several  reasons  why  this  has  not  hitherto 
been  seen,  one  of  which  is,  that  appearances  are  the  first  things 
out  of  which  the  human  mind  forms  its  understanding,  and 
these  appearances  the  mind  can  shake  ofl"  only  by  the  explo- 
ration of  causes  ;  and  if  the  cause  lies  deeply  hidden,  the  mind 
can  explore  it  only  by  keeping  the  understanding  for  a  long 
time  in  spiritual  light ;  and  this  it  cannot  do  by  reason  of  the 
natural  light  which  continually  withdraws  it.  The  truth  is, 
however,  that  love  and  wisdom  are  the  real  and  a6lual  substance 
and  form  which  constitute  the  subject  itself 

/jj-X.  But  as  this  is  contrary  to  appearance,  it  may  seem  not 
to  merit  belief  unless  it  be  proved ;  and  since  it  can  be  proved 
only  by  such  things  as  man  can  apprehend  by  his  bodily 
senses,  by  these  it  shall  be  shown.  Man  has  five  external 
senses,  called  touch,  taste,  smell,  hearing  and  sight.  The 
subje6l  of  touch  is  the  skin  by  which  man  is  enveloped,  the 
very  substance  a.n<i  form  of  the  skin  causing  it  to  feel  whatever 
is  applied  to  it.  The  sense  of  touch  is  not  in  the  things  applied, 
but  in  the  substance  and  form  of  the  skin,  which  are  the  sub- 
ject ;  the  sense  itself  is  nothing  but  an  afire6ling  of  the  subject 
by  the  things  applied.  It  is  the  same  with  taste ;  this  sense 
is  only  an  affe6ling  of  the  substance  and  form  of  the  tongue ; 
the  tongue  is  the  subje6l.  It  is  the  same  with  smell ;  it  is  well 
known  that  odor  afledls  the  nostrils,  and  that  it  is  in  the 
nostrils,  and  that  the  nostrils  are  afiedled  by  the  odoriferous 
particles  touching  them.  It  is  the  same  with  hearing,  which 
seems  to  be  in  the  place  where  the  sound  originates  ;  but  the 
hearing  is  in  the  ear,  and  is  an  affe6ling  of  its  substance  and 
form  ;  that  the  hearing  is  at  a  distance  from  the  ear  is  an 
appearance.  It  is  the  same  with  sight.  When  a  man  sees 
objects  at  a  distance,  the  seeing  appears  to  be  there ;  yet  the 
seeing  is  in  the  eye  which  is  the  subje6l,  and  is  likewise  an 
affedling  of  the  subje6t.     Distance  is  solely  from  the  judgment 


CONCERNING    DIVINE    LOVE. — N.   4I-43.  I7 

concluding  about  space  from  things  intermediate,  or  from  the 
diminution  and  consequent  indistin6lness  of  the  obje<5l,  an  image 
of  which  is  produced  interiorly  in  the  eye  according  to  the 
angle  of  incidence.  From  all  this  it  is  evident  that  sight  does  not 
go  out  from  the  eye  to  the  object,  but  that  the  image  of  the 
obje6l  enters  the  eye  and  affe6ls  its  substance  and  form.  Thus 
it  is  just  the  same  with  sight  as  with  hearing ;  hearing  does  not 
go  out  from  the  ear  to  catch  the  sound,  but  the  sound  enters 
the  ear  and  affects  it.  From  all  this  it  can  be  seen  that  the 
affe6ling  of  the  substance  and  form  which  causes  sense  is  not 
a  something  separate  from  the  subje(ft,  but  only  causes  a  change 
in  it,  the  subje6l  remaining  the  subjedl  then  as  before  and 
afterwards.  From  this  it  follows  that  seeing,  hearing,  smell, 
taste,  and  touch,  are  not  a  something  volatile  flowing  from  their 
organs,  but  are  the  organs  themselves,  considered  in  their 
substance  and  form,  and  that  when  the  organs  are  affedled 
sense  is  produced. 

42,  The  same  is  the  case  with  love  and  wisdom,  with  this 
difference  only,  that  the  substances  and  forms  which  are  love 
and  wisdom  are  not  obvious  to  the  eyes  as  the  organs  of 
the  external  senses  are.  Nevertheless,  no  one  can  deny  that 
those  things  of  wisdom  and  love,  which  are  called  thoughts, 
perceptions  and  afifedlions,  are  substances  and  forms,  and  not 
entities  flying  and  flowing  out  of  nothing,  or  abstracted  from 
real  and  a6lual  substance  and  form,  which  are  subjefts.  For 
in  the  brain  are  substances  and  forms  innumerable,  in  which 
every  interior  sense  which  pertains  to  the  understanding  and 
will  has  its  seat.  The  affections,  perceptions  and  thoughts 
there  are  not  exhalations  from  these  substances,  but  are  all 
actually  and  really  subjefts  emitting  nothing  from  themselves, 
but  merely  undergoing  changes  according  to  whatever  flows 
against  and  affe6ls  them.  This  may  be  seen  from  what  has 
been  said  above  about  the  external  senses.  Of  what  thus  flows 
against  and  affe6ts  more  will  be  said  below. 

43.  From  all  this  it  may  now  first  be  seen  that  Divine 
Love  and  Divine  Wisdom  in  themselves  are  substance  and 
form;  for  they  are  very  Esse  and  Existere ;  and  unless  theyi 
were  such  Esse  and  Existere  as  they  are  substance  and  form, 
they  would  be  a  mere  thing  of  reasoning,  which  in  itself  is 
nothing. 


l8  ANGELIC    WISDOM 

Divine  Love  and  Divine  Wisdom  are  substance  and  i-okm 
IN  itself,  thus  the  Very  and  the  Only. 

44*  That  Divine  Love  and  Divine  Wisdom  are  substance 
and  form  has  been  proved  just  above  ;  and  that  Divine  Esse  and 
Existere  are  Esse  and  Existere  in  itself,  has  also  been  said  above. 
It  cannot  be  said  to  be  Esse  and  Existere  from  itself,  because 
this  involves  a  beginning,  and  a  beginning  from  something 
within  it  which  would  be  Esse  and  Existere  in  itself  But  very 
Esse  and  Existere  in  itself  is  from  eternity.  Very  Esse  and 
Existere  in  itself  is  also  uncreated,  and  everything  created  must 
needs  be  from  an  Uncreate.  What  is  created  is  also  finite, 
and  the  finite  can  exist  only  from  the  Infinite. 

45»  He  who  by  exercise  of  thought  is  able  to  grasp  the 
idea  of,  and  to  comprehend,  Esse  and  Existere  in  itself,  can  cer- 
tainly perceive  and  comprehend  that  it  is  the  Very  and  the  Only. 
That  is  called  the  Very  which  alone  IS ;  and  that  is  called  the 
Only  from  which  every  thing  else  proceeds.  Now  because  the 
Very  and  the  Only  is  substance  and  form,  it  follows  that  it  is 
the  very  and  only  substance  and  form.  Because  this  very  sub- 
stance and  form  is  Divine  Love  and  Divine  Wisdom,  it  follows 
that  it  is  the  very  and  only  Love,  and  the  very  and  only  Wis- 
dom ;  consequently,  that  it  is  the  very  and  only  Essence,  as 
well  as  the  very  and  only  Life  ;  for  Life  is  Love  and  Wisdom. 

46.  From  all  this  it  can  be  seen  how  sensually  (that  is, 
how  much  from  the  bodily  senses  and  their  blindness  in  spiritual 
matters)  do  those  think  who  maintain  that  Nature  is  from 
herself.  They  think  from  the  eye,  and  are  not  able  to  think 
from  the  understanding.  Thought  from  the  eye  closes  the 
understanding,  but  thought  from  the  understanding  opens  the 
eye.  Such  persons  cannot  think  at  all  of  Esse  and  Existe^-e  in 
itself,  and  that  it  is  Eternal,  Uncreate,  and  Infinite;  neither 
can  they  think  at  all  of  life,  except  as  a  something  fleeting  and 
vanishing  into  nothingness  ;  nor  can  they  think  otherwise  of 
Love  and  Wisdom,  nor  at  all  that  from  these  are  all  things 
'  of  nature.  Neither  can  it  be  seen  that  from  these  are  all 
things  of  nature,  unless  nature  is  regarded,  not  from  some  of 
its  forms,  which  are  merely  objedls  of  sight,  but  from  Uses 
in  their  succession  and  order.  For  uses  are  from  life  alone,  and 
their  succession  and  order  are  from  wisdom  and  love  alone ; 
while  forms  are  only  containants  of  uses.  Consequently,  if  forms 
alone  are  regarded,  nothing  of  life,  still  less  anything  of  love 
and  wisdom,  thus  nothing  of  God,  can  be  seen  in  nature. 


CONCERNING    DIVINE   LOVE. — N.    45-49.  I9 


Divine  Love  and  Divine  Wisdom  must  necessarily  be 

AND     HAVE    existence     IN    OTHERS     CREATED     BY    IT- 
SELF. 

47.  It  is  the  essential  of  love  not  to  love  self,  but  to  love 
others,  and  to  be  conjoined  with  others  by  love.  It  is  the 
essential  of  love,  moreover,  to  be  loved  by  others,  for  thus 
conjun6lion  is  effected.  The  essence  of  all  love  consists  in 
conjun6lion  ;  this,  in  fa6l,  is  its  life,  which  is  called  enjoyment, 
pleasantness,  delight,  sweetness,  bliss,  happiiiess,  and  felicity. 
Love  consists  in  this,  that  its  own  should  be  another's;  to  feel 
the  joy  of  another  as  joy  in  oneself,  that  is  loving.  But  to 
feel  one's  own  joy  in  another  and  not  the  other's  joy  in  oneselt 
is  not  loving ;  for  this  is  loving  self,  while  the  former  is  loving 
the  neighbor.  These  two  kinds  of  love  are  diametrically  op- 
posed to  each  other.  Either,  it  is  true,  conjoins  ;  and  to  love 
one's  own,  that  is,  oneself,  in  another  does  not  seem  to  divide; 
but  it  does  so  effe6lually  divide  that  so  far  as  any  one  has 
loved  another  in  this  manner,  so  far  he  afterwards  hates  him. 
For  such  conjunction  is  by  its  ov/n  a6lion  gradually  loosened, 
and  then,  in  like  measure,  love  is  turned  to  hate. 

48.  Who  that  is  capable  of  discerning  the  essential  char- 
after  of  love  cannot  see  thi;  ?  For  what  is  it  to  love  sell 
alone,  instead  of  loving  some  cne  outside  of  self  by  whom  one 
may  be  loved  in  return?  Is  not  this  separation  rather  than 
conjun6lion?  Conjun6lion  of  love  is  by  reciprocation;  and 
there  can  be  no  reciprocation  in  self  alone.  If  there  is  thought 
to  be,  it  is  from  an  imagined  reciprocation  in  others.  From 
this  it  is  clear  that  Divine  Love  must  necessarily  be  and  exist 
in  others  whom  it  may  love,  and  by  whom  it  may  be  loved. 
For  as  there  is  such  a  need  in  all  love,  it  must  be  to  the  fullest 
€xtent,  that  is,  infinitely,  in  Love  Itself. 

49*  With  respe6l  to  God  ;  it  is  impossible  for  Him  to 
love  others  and  to  be  loved  reciprocally  by  others  in  whom 
there  is  anything  of  infinity,  that  is,  anything  of  the  essence 
and  life  of  love  in  itself,  or  anything  of  the  divine.  For  if 
there  were  beings  having  in  them  anything  of  infinity,  that  is, 
of  the  essence  and  life  of  love  in  itself,  that  is,  of  the  divine, 
it  would  not  be  God  loved  by  others,  but  God  loving  Himself; 
since  the  Infinite,  that  is,  the  Divine,  is  one  only,  and  if 
this  were  in  others,  it  would  be  the  Very  in  them,  and  would 
be   the   Very  love   of  self,   of  which  not  the   least   trace   caiv 


20  AXGELIC   WISDOM 

possibly  be  in  God  ;  for  this  is  wholly  opposed  to  the  Divine 
Essence.  Consequently,  for  this  relation  to  be  possible  there 
must  needs  be  others  in  whom  there  is  nothing  of  the  Divine 
in  itself.  That  it  is  possible  in  beings  created  from  the 
Divine  will  be  seen  below.  But  that  it  may  be  possible,  there 
must  be  Infinite  Wisdom  making  one  with  Infinite  Love  ;  that 
is,  there  must  be  the  Divine  Love  of  Divine  Wisdom,  and 
the  Divine  Wisdom  of  Divine  Love  (concerning  which  see 
above,  n.  34-39)- 

50.  Upon  a  perception  and  knowledge  of  this  mystery 
depend  a  perception  and  knowledge  of  all  things  of  existence, 
that  is,  creation,  also  of  all  things  of  continued  existence,  that 
is,  preservation  by  God ;  in  other  words,  of  all  the  works  of 
God  in  the  created  universe ;  of  which  the  following  pages 
treat. 

5r.  But  do  not,  I  entreat  you,  confuse  your  ideas  with 
time  and  with  space,  for  so  far  as  time  and  space  enter  into 
your  ideas  when  you  read  what  follows,  you  will  not  understand 
it ;  for  the  Divine  is  not  in  time  and  space.  This  will  be  seen 
clearly  in  the  progress  of  this  work,  and  in  particular  from 
what  is  said  of  eternity,  infinity,  and  omnipresence. 


All  things  in  the  universe  are  creations  from  the  Di- 
vine Love  and  the  Divine  Wisdom  of  God-Man. 

52.  So  full  of  Divine  Love  and  Divine  Wisdom  is  the 
universe  in  greatest  and  least,  and  in  first  and  last  things,  that 
it  may  be  said  to  be  Divine  Love  and  Divine  Wisdom  in  an 
image.  That  this  is  so  is  clearly  evident  from  the  correspond- 
ence of  all  things  of  the  universe  with  all  things  of  man. 
There  is  such  correspondence  of  each  and  every  thing  that 
has  existence  in  the  created  universe  with  each  and  every 
thing  of  man,  that  man  may  be  said  to  be  a  universe. 
There  is  a  correspondence  of  his  afife6lions,  and  thence  of  his 
thoughts,  with  all  things  of  the  animal  kingdom  ;  of  his  will, 
and  thence  of  his  understanding,  with  all  things  of  the  vegetable 
kingdom  ;  and  of  his  outmost  life  with  all  things  of  the  mineral 
kingdom.  That  there  is  such  a  correspondence  is  not  apparent 
to  any  one  in  the  natural  world,  but  it  is  apparent  to  every  one 
who  gives  lieed  to  it  in  the  spiritual  world.  In  that  world 
there  are  all  things  which  have  existence  in  the  natural  world 
in  its  three  kingdoms,  and  they  are  correspondences  of  aflec* 


CONCERNING    DIVINE   LOVE. — N.    5O-55.  21 

tions  and  thoughts,  that  is,  of  affedlions  from  the  will  and  of 
thoughts  from  the  understanding,  also  of  the  outmost  things  of 
the  life,  of  those  in  that  world,  around  whom  all  these  things 
are  visible,  presenting  an  appearance  like  that  of  the  created 
universe,  with  the  difference  that  it  is  in  lesser  form.  From 
this  it  is  very  evident  to  angels,  that  the  created  universe  is 
an  image  representative  of  God-Man,  and  that  it  is  His  Love 
and  Wisdom  which  are  presented,  in  an  image,  in  the  universe. 
Not  that  the  created  universe  is  God-Man,  but  that  it  is  from 
Him  ;  for  nothing  whatever  in  the  created  universe  is  substance 
and  form  in  itself,  or  life  in  itself,  or  love  and  wisdom  in  itself, 
yea,  neither  is  man  a  man  in  himself,  but  all  is  from  God,  who  is 
Man,  Wisdom  and  Love,  also  Form  and  Substance,  in  itself. 
That  which  has  Being-in-itself  is  uncreate  and  infinite ;  but 
whatever  is  from  Very  Being,  since  it  contains  in  it  nothing  of 
Being-in-itself,  is  created  and  finite,  and  this  exhibits  an  image 
of  Him  from  whom  it  has  being  and  existence. 

53.  Of  things  created  and  finite  esse  and  existere  can  be 
predicated,  likewise  substance  and  form,  also  life,  and  even  love 
and  wisdom  ;  but  these  are  all  created  and  finite.  This  can  be 
said  of  things  created  and  finite,  not  because  they  possess  any- 
thing Divine,  but  because  they  are  in  the  Divine,  and  the 
Divine  is  in  them.  For  everything  created  is,  in  itself,  inani- 
mate and  dead,  but  all  things  are  animated  and  made  alive 
by  this,  that  the  Divine  is  in  them,  and  that  they  are  in  the 
Divine. 

54.  The  Divine  is  not  in  one  subject  differently  from  what 
it  is  in  another,  but  one  created  subje6l  differs  from  another; 
for  no  two  things  can  be  precisely  alike,  consequently  each 
thing  is  a  different  containant.  On  this  account,  the  Divine  as 
imaged  forth  presents  a  variety  of  appearances.  Its  presence 
in  opposites  will  be  discussed  hereafter. 


All  things  in  the  created  universe  are  recipients  of 
THE  Divine  Love  and  the  Divine  Wisdom  of  God- 
Man. 

55.  It  is  well  known  that  each  and  all  things  of  the  uni- 
verse are  created  by  God ;  hence  the  universe,  with  each  and 
every  thing  pertaining  to  it,  is  called  in  the  Word  the  work  of 
the  hands  of  Jehovah.  There  are  those  who  maintain  that  the 
world,  in  its  aggregate,  was  created  out  of  nothing,  and  of  that 


22  ANGELIC   WISDOM 

nothing  an  idea  of  absolute  nothingness  is  entertained.  From 
absolute  nothingness,  however,  nothing  is  or  can  be  made. 
This  is  an  established  truth.  The  universe,  therefore,  which  is 
God's  image,  and  consequently  full  of  God,  could  be  created 
only  in  God  from  God ;  for  God  is  Esse  itself,  and  from  Esse 
nust  be  whatever  is.  To  create  what  is,  from  nothing  which 
s  not,  is  a  dire6l  contradiction.  But  still,  that  which  is  created 
n  God  from  God  is  not  continuous  from  Him  ;  for  God  is 
Esse  in  itself,  and  in  created  things  there  is  not  any  Esse  in 
tself.  If  there  were  in  created  things  any  Esse  in  itself,  this 
vould  be  continuous  from  God,  and  that  which  is  continuous 
'rom  God  is  God.  The  angelic  idea  of  this  is,  that  what  is 
:reated  in  God  from  God,  is  like  that  in  man  derived  out  of 
tiis  life,  but  from  which  the  life  is  withdrawn,  which  is  of  such 
a  nature  as  to  be  in  accord  with  his  life,  and  yet  it  is  not  his 
life.  The  angels  confirm  this  by  many  things  which  have 
existence  in  their  heaven,  where  they  say  they  are  in  God, 
and  God  is  in  them,  and  still  that  they  have,  in  their  esse, 
nothing  of  God  which  is  God.  Many  things  whereby  they 
prove  this  will  be  presented  hereafter ;  let  this  serve  for  present 
information. 

56.  Every  created  thing,  by  virtue  of  this  origin,  is  such 
in  its  nature  that  it  may  be  a  recipient  of  God,  not  by  continuity, 
but  by  contiguity.  By  the  latter  and  not  the  former  comes  its 
capacity  for  conjun6lion.  For  having  been  created  in  God 
from  God,  it  is  accordant,  and  is  an  analogue,  and  through 
such  conjunction  it  becomes  like  an  image  of  God  in  a  mirror. 

57.  From  this  it  is  that  angels  are  angels,  not  from  them- 
selves, but  by  virtue  of  this  conjun6lion  with  God-Man  ;  and 
this  conjunction  is  according  to  their  reception  of  Divine  Good 
and  Divine  Truth,  which  are  God,  and  which  seem  to  proceed 
from  Him,  though  really  they  are  in  Him.  This  reception  is 
according  to  their  application  to  themselves  of  the  laws  of 
order,  which  are  Divine  truths,  in  the  exercise  of  that  freedom 
of  thinking  and  willing  according  to  reason,  which  they  possess 
from  the  Lord  as  if  it  were  their  own.  By  this  they  have  a 
reception,  as  if  from  themselves,  of  Divine  Good  and  of  Divine 
Truth,  and  by  this  there  is  a  reciprocation  of  love ;  for,  as  was 
said  above,  love  is  impossible  unless  it  be  reciprocal.  The 
same  is  true  of  men  on  the  earth.  From  what  has  been  said 
it  can  now  first  be  seen  that  all  things  of  the  created  universe 
are  recipients  of  the  Divine  Love  and  the  Divine  Wisdom  of 
God-Man. 


CONCERNING    DIVINE    LOVE. — N.    56-60.  23 

58.  It  cannot  yet  be  intellig-Ibly  explained  how  all  other 
things  of  the  universe  which  are  unlike  angels  and  men,  that 
is,  the  things  below  man  in  the  animal  kingdom,  and  the  things 
below  these  in  the  vegetable  kingdom,  and  the  things  still  be- 
low these  in  the  mineral  kingdom,  are  also  recipients  of  the 
Divine  Love  and  of  the  Divine  Wisdom  of  God-Man  ;  for  many 
things  need  to  be  said  first  about  degrees  of  life,  and  degrees 
of  the  recipients  of  life.  Conjun6i:ion  with  these  things  is  ac- ' 
cording  to  their  uses ;  for  no  good  use  has  any  other  source 
than  through  a  like  conjun6lion  with  God,  but  yet  different 
according  to  degrees.  This  conjunflion  in  its  descent  becomes 
gradually  of  such  a  nature  that  nothing  of  freedom  is  left  in 
them,  because  nothing  of  reason,  and  therefore  nothing  of  the 
appearance  of  life ;  but  still  they  are  recipients.  Because 
they  are  recipients,  they  are  also  re-agents ;  and  forasmuch 
as  they  are  re-agents,  they  are  containants.  Conjunction  with 
uses  which  are  not  good  will  be  discussed  when  the  origin  of 
evil  has  been  made  known. 

59.  From  the  above  it  can  be  seen  that  the  Divine  is  in 
each  and  every  thing  of  the  created  universe,  and  consequently 
that  the  created  universe  is  the  work  of  the  hands  of  Jehovah, 
as  is  said  in  the  Word ;  that  is,  the  work  of  Divine  Love  and 
Divine  Wisdom,  for  these  are  meant  by  the  hands  of  Jehovah. 
But  though  the  Divine  is  in  each  and  all  things  of  the  created 
universe  there  is  in  their  esse  nothing  of  the  Divine  in  itself; 
for  the  created  universe  is  not  God,  but  is  from  God ;  and  since 
it  is  from  God,  there  is  in  it  an  image  of  Him  like  the  image 
of  a  man  in  a  mirror,  wherein  indeed  the  man  appears,  but 
still  there  is  nothing  of  the  man  in  it. 

60.  I  heard  several  about  me  in  the  spiritual  world  talking 
together,  who  said  that  they  were  quite  willing  to  acknowledge 
that  the  Divine  is  in  each  and  every  thing  of  the  universe,  be- 
cause they  behold  therein  the  wonderful  works  of  God,  and 
because  these  are  the  more  wonderful  the  more  interiorly  they 
are  examined.  And  yet,  when  they  were  told  that  the  Divine 
is  actually  in  each  and  every  thing  of  the  universe,  they  were 
displeased ;  which  is  a  proof  that  although  they  assert  this 
they  do  not  believe  it.  They  were  therefore  asked  whether  this 
cannot  be  seen  simply  from  the  marvellous  power  which  is  in 
every  seed,  of  producing  its  own  vegetable  form  in  perfe6l  order, 
even  to  new  seeds ;  also  because  in  every  seed  an  idea  of  the 
infinite  and  eternal  is  presented  ;  since  there  is  in  seeds  an 
endeavor  to  multiply  themselves  and  to  fru6lify  infinitely  and 


24  ANGELIC   WISDOM 

eternally?  Is  not  this  evident  also  in  every  living  creature, 
even  the  smallest?  from  its  having  the  organs  of  the  senses,  also 
brains,  a  heart,  lungs,  and  other  parts  ;  with  arteries,  veins, 
fibres,  muscles,  and  the  activities  proceeding  therefrom  ;  besides 
the  surpassing  marvels  of  animal  nature,  about  which  whole 
volumes  have  been  written.  All  these  wonderful  things  are 
from  God  ;  but  the  forms  with  which  they  are  clothed  are  from 
earthy  matters,  out  of  which  come  plants,  and  m  their  order, 
men.     Therefore  it  it  is  said  of  man, 

That  he  was  created  out  of  the  ground,  and  that  he  is  the  dust  of  the 
earth,  and  that  the  soul  of  Hves  was  breathed  into  him  {Genesis 
ii.  7). 

From  which  it  is  plain  that  the  Divine  is  not  man's  own,  but 
is  adjoined  to  him. 


All  created  things   have  relation   in  an   image  to 

MAN. 

6l»  This  can  be  seen  from  each  and  all  things  of  the 
animal  kingdom,  from  each  and  all  things  of  the  vegetable 
kingdom,  and  from  each  and  all  things  of  the  mineral  kingdom. 

A  relation  to  man  in  each  and  all  things  of  the  ani^nal  king- 
do7n  is  evident  from  the  following.  Animals  of  every  kind  have 
limbs  by  which  they  move,  organs  by  which  they  feel,  and 
viscera  by  which  these  are  exercised ;  these  they  have  in  com- 
mon with  man.  They  have  appetites  and  affe6i:ions  similar 
to  man's  natural  appetites  and  affeftions  ;  they  also  have  inborn 
knowledges  corresponding  to  their  afife6lions,  in  some  of  which 
there  appears  a  resemblance  to  what  is  spiritual,  which  is  more 
or  less  evident  in  beasts  of  the  earth,  and  birds  of  the  air, 
and  in  bees,  silk-worms,  ants,  etc.  From  this  it  is  that  merely 
natural  men  consider  the  living  creatures  of  this  kingdom  to 
be  like  themselves,  except  in  the  matter  of  speech. 

A  relation  to  man  arising  out  of  each  and  all  things  of  the 
vegetable  kingdo7n  is  evident  from  this  :  they  spring  forth  from 
seed,  and  thereafter  proceed  step  by  step  through  their  periods 
of  growth  ;  they  have  what  is  akin  to  marriage,  followed  by 
prolification ;  their  vegetative  soul  is  use,  and  they  are  forms 
thereof;  besides  many  other  particulars  which  have  relation  to 
man.     These  also  have  been  described  by  various  authors. 

A  relatio7i  to  ma7i  in  respeSl  to  each  and  cve7y  thing  of  the 
mineral  ki7igdom  is  seen  only  in  an  endeavor  to  produce  forms 


CONCERNING    DIVINE    LOVE. — N.    61-65.  25- 

which  do  exhibit  such  a  relation  (which  forms,  as  said  above, 
are  each  and  all  things  of  the  vegetable  kingdom),  and  in  an 
endeavor  to  perform  uses  thereby.  For  when  first  a  seed  falls 
into  the  bosom  of  the  earth,  she  cherishes  it,  and  out  of  herself 
provides  it  with  nourishment  from  every  source,  that  it  may 
shoot  up  and  present  itself  in  a  form  representative  of  man. 
That  such  an  endeavor  exists  also  in  its  solid  parts  is  evident 
from  corals  at  the  bottom  of  the  sea,  and  from  flowers  in 
mines,  where  tliey  originate  from  minerals,  also  from  metals. 
This  endeavor  towards  vegetating,  and  to  perform  uses  thereby, 
is  the  outmost  derivation  from  the  Divine  in  created  things. 

62.  As  there  is  an  endeavor  of  the  minerals  of  the  earth 
towards  vegetation,  so  there  is  an  endeavor  of  the  plants  to- 
wards vivification  :  this  accounts  for  inserts  of  various  kinds 
corresponding  to  the  odors  emanating  from  plants.  This  does 
not  arise  from  the  heat  of  this  world's  sun,  but  from  life 
operating  through  that  heat  according  to  the  state  of  its 
recipients  (as  will  be  seen  in  what  follows). 

63.  That  there  is  a  relation  of  each  and  every  thing  of  the 
created  universe  to  man  may  be  known  from  the  foregoing 
statements,  yet  it  can  be  seen  only  obscurely ;  whereas  in  the 
spiritual  world  this  is  seen  clearly.  In  that  world,  also,  fnere  are 
all  things  of  the  three  kingdoms,  and  in  the  midst  of  them  the 
angel ;  he  sees  them  about  him,  and  also  knows  that  they  are 
representations  of  himself;  yea,  when  the  inmost  of  his  under- 
standing is  opened  he  recognizes  himself  in  them,  and  sees  hva 
image  in  them,  hardly  otherwise  than  as  in  a  mirror. 

64.  From  these  and  from  many  other  concurring  faftt 
which  there  is  no  time  to  adduce  now,  it  may  be  known  with 
certainty  that  God  is  Man,  and  that  the  created  universe  U 
an  image  of  Him  ;  for  there  is  a  general  relation  of  all  things 
to  Him,  as  well  as  a  particular  relation  of  all  things  to  man. 


The  uses  of  all  created  things  ascend  by  degrees  from 
outmost  things  to  man,  and  through  man  to  cod 
THE  Creator,  from  whom  they  are, 

65.  Oidmost  things,  as  was  said  above,  are  each  and  all 
things  of  the  mineral  kingdom,  which  are  materials  of  vaiious 
kinds,  of  a  stony,  saline,  oily,  mineral,  or  metallic  nature,  covered 
over  with  soil  formed  of  vegetable  and  animal  matters  rt.'juced 
to  the  finest  mould.     In  these  lie  concealed  both  the  ei  \  and 


26  ANGELIC   WISDOM 

the  beginning  of  all  uses  which  are  from  life.  The  end  of  ail 
uses  is  the  endeavor  to  produce  uses,  and  the  beginning  is  the 
acting  force  from  that  endeavor.  These  pertain  to  the  mineral 
kingdom.  Middle  things  are  each  and  all  things  of  the  vege- 
table kingdom,  such  as  grasses  and  herbs  oF  every  kind, 
plants  and  shrubs  of  every  kind,  and  trees  of  every  kind.  The 
uses  of  these  are  for  the  service  of  each  and  all  things  of  the . 
animal  kingdom,  both  imperfe6l  and  perfe6i;.  These  they 
nourish,  delight,  and  vivify ;  nourishing  their  bodies  with  the'/ 
own  substances,  delig-hting  their  senses  with  taste,  fragrance, 
and  beauty,  and  vivifying  their  afife6lions.  The  endeavor 
towards  this  is  in  these  also  from  life.  First  things  are 
each  and  all  things  of  the  animal  kingdom.  Those  are  lowest 
therein  which  are  called  worms  and  inserts,  the  middle  are 
birds  and  beasts,  and  the  highest,  men ;  for  in  each  kingdom 
there  are  lowest,  middle  and  highest  things,  the  lowest  for  the 
use  of  the  middle,  and  the  middle  for  the  use  of  the  highest. 
Thus  the  uses  of  all  created  things  ascend  in  order  from  out- 
most things  to  man,  who  is  first  in  order. 

66.  In  the  natural  world  there  are  three  degrees  of  ascent, 
and  in  the  spiritual  world  there  are  three  degrees  of  ascent. 
All  animals  are  recipients  of  life.  The  more  perfe6l  are  recip- 
ients of  the  life  of  the  three  degrees  of  the  natural  world,  the 
less  perfect  of  the  life  of  two  degrees  of  that  world,  and  the 
imperfe6l  of  one  of  its  degrees.  But  man  alone  is  a  recipient 
of  the  life  both  of  the  three  degrees  of  the  natural  world  and 
of  the  three  degrees  of  the  spiritual  world.  From  this  it  is 
that  man  can  be  elevated  above  nature,  while  the  animal  can- 
not ;  he  can  think  analytically  and  rationally  of  the  civil  and 
moral  things  which  are  within  nature,  also  of  the  spiritual  and 
celestial  things  which  are  above  nature,  yea,  he  can  be  so  ele- 
vated into  wisdom  as  even  to  see  God.  But  the  six  degrees, 
by  which  the  uses  of  all  created  things  ascend  in  their  order 
even  to  God  the  Creator,  will  be  treated  of  in  their  proper 
place.  From  this  summary,  however,  it  can  be  seen  that  there 
is  an  ascent  of  all  created  things  to  the  First,  who  alone  is 
Life,  and  that  the  uses  of  all  things  are  the  very  recipients  of 
life ;  consequently  that  the  forms  of  uses  are  so  likewise. 

67.  It  shall  also  be  stated  briefly  how  man  ascends,  that 
is,  is  elevated,  from  the  outmost  degree  to  the  first.  He  is 
born  into  the  outmost  degree  of  the  natural  world ;  then,  by 
means  of  knowledges,  he  is  elevated  into  the  second  degree  r 
and  as  he  perfe6ls  his  understanding  by  knowledges  he  is  ele- 


CONCERNING    DIVINE    LOVE. — N.   66-69.  ^1 

vated  into  the  third  degree,  and  then  becomes  rational.  The 
three  degrees  of  ascent  in  the  spiritual  world  are  in  man  above 
the  three  natural  degrees,  and  do  not  appear  until  he  has  put 
off  the  earthly  body.  When  this  takes  place  the  first  spiritual 
degree  is  opened  to  him,  afterwards  the  second,  and  finally  the 
third ;  but  this  only  with  those  who  become  angels  of  the  third 
heaven  ;  these  are  they  that  see  God.  Those  become  angels 
of  the  second  and  of  the  outmost  heaven  in  whom  the  second 
and  the  outmost  degree  can  be  opened.  Each  spiritual  degree 
in  man  is  opened  according  to  his  reception  of  Divine  Love 
and  Divine  Wisdom  from  the  Lord.  Those  who  receive  some- 
thing thereof  come  into  the  first  or  outmost  spiritual  degree, 
those  who  receive  more  into  the  second  or  middle  spiritual  de- 
gree, those  who  receive  much  into  the  third  or  highest  degree. 
But  those  who  receive  nothing  thereof  remain  in  the  natural 
degrees,  and  derive  from  the  spiritual  degrees  nothing  more 
than  an  ability  to  think  and  thence  speak,  and  to  will  and 
thence  adl,  but  this  not  with  true  intelligence. 

68.  Of  the  elevation  of  the  interiors  of  man,  which  belong 
to  his  mind,  this  also  should  be  known.  In  everything  created 
by  God  there  is  rea6tion.  In  Life  alone  there  is  action  ;  reac- 
tion is  caused  by  the  a6lion  of  Life.  Because  rea6lion  takes 
place  when  any  created  thing  is  a^led  upon,  it  appears  as  if  it 
belonged  to  what  is  created.  Thus  in  man  it  appears  as  if  the 
reaction  were  his,  because  he  has  no  other  feeling  than  that 
life  is  his,  when  yet  man  is  only  a  recipient  of  life.  From  this 
cause  it  is  that  man,  by  reason  of  his  hereditary  evil,  rea6ls 
against  God.  But  so  far  as  man  believes  that  all  his  life  is 
from  God,  and  that  all  good  of  life  is  from  the  a6lion  of  God, 
and  all  evil  of  life  from  the  rea6lion  of  man,  so  far  his  reaction 
comes  to  be  from  [God's]  action,  and  man  a6ls  with  God  as  if 
from  himself.  The  equilibrium  of  all  things  is  from  adlion  and 
from  rea6lion  together,  and  in  equilibrium  everything  must  be. 
These  things  have  been  said  lest  man  should  believe  that  he 
himself  ascends  to  God  from  himself,  and  not  from  the  Lord. 


The  Divine,  apart  from  space,  fills  all  spaces  of  the 

universe. 

69.  There  are  two  things  proper  to  Nature — space  and 
time.  From  these  man  in  the  natural  world  forms  the  ideas 
of  his  thought,  and  thereby  his  understanding.     If  man  remains 


28  ANGELIC    WISDOM 

in  these  ideas,  and  does  not  raise  his  mind  above  them,  he  can 
in  no  way  perceive  things  spiritual  and  Divine,  for  these  he 
involves  in  ideas  derived  from  space  and  time ;  and  so  far  as 
that  is  done  the  light  [^liaueii]  of  his  understanding  becomes 
merely  natural.  To  think  from  this  luvicn  in  reasoning  about 
spiritual  and  Divine  things,  is  like  thinking  from  the  thick 
darkness  of  night  about  those  things  which  appear  only  in  the 
light  of  day.  From  this  comes  Naturalism.  But  he  who . 
knows  how  to  raise  his  mind  above  ideas  of  thought  derived, 
from  space  and  time,  passes  from  thick  darkness  into  light, 
and  has  discernment  in  things  spiritual  and  Divine,  and  finally 
sees  the  things  which  are  in  and  from  what  is  spiritual  and 
Divine ;  and  then  from  that  light  he  dispels  the  thick  darkness 
of  the  natural  bmten,  and  banishes  its  fallacies  from  the  middle 
to  the  sides.  Every  man  who  has  understanding  is  able  to 
transcend  in  thought  these  things  which  are  proper  to  nature, 
and  aflually  does  so ;  and  he  then  affirms  and  sees  that  the 
Divine,  because  omnipresent,  is  not  in  space.  He  is  also  able 
to  affirm  and  to  see  the  things  which  have  been  adduced 
above.  But  if  he  denies  the  Divine  Omnipresence,  and  ascribes 
all  things  to  nature,  then  he  has  no  wish  to  be  elevated,  though 
he  can  be. 

70.  All  who  die  and  become  angels  put  off  the  two  above- 
mentioned  properties  of  nature,  namely,  space  and  time ;  for 
they  thpn  enter  into  spiritual  light,  in  which  the  objeds  of  their 
thought  are  truths,  and  the  obje6ls  of  sight  are  like  those  in 
the  natural  v/orld,  but  are  correspondent  to  their  thoughts. 
The  objefts  of  their  thought  which,  as  just  said,  are-  truths, 
derive  nothing  at  all  from  space  and  time ;  and  though  the 
obje6ls  of  their  sight  appear  as  if  in  space  and  in  time,  still  the 
angels  do  not  think  from  these.  The  reason  is,  that  spaces 
and  times  there  are  not  constant,  as  in  the  natural  world,  but 
are  subjedl  to  change  according  to  the  states  of  their  life.  In  the 
ideas  of  their  thought,  therefore,  instead  of  space  and  time  there 
are  states  of  life,  instead  of  spaces  there  are  such  things  as 
have  reference  to  states  of  love,  and  instead  of  times  there  are 
such  things  as  have  reference  to  states  of  wisdom.  From  this 
it  is  that  spiritual  thought,  and  spiritual  speech  therefrom,  differ 
so  much  from  natural  thought  and  natural  speech  therefrom, 
as  to  have  nothing  in  common  except  as  regards  the  interiors 
of  things,  which  are  all  spiritual.  Of  this  difference  more  will 
be  said  elsewhere.  Now,  because  the  thoughts  of  the  angels 
derive  nothing  from  space  and  time,  but  everything  from  states 


CONCERNING    DIVINE    LOVE. — X.   7O-72,  2g 

of  life,  when  it  is  said  that  the  Divine  fills  spaces  the  angels 
evidently  cannot  comprehend  it,  for  they  do  not  know  what 
spaces  are ;  but  when,  apart  from  any  idea  of  space,  it  is  said 
that  the  Divine  fills  all  things,  they  can  clearly  comprehend  it. 

7I»  To  make  it  clear  that  the  merely  natural  man  thinks 
of  spiritual  and  Divine  things  from  space,  and  the  spiritual  man 
apart  from  space,  let  the  following  serve  for  illustration.  The 
merely  natural  man  thinks  by  means  of  ideas  which  he  has 
acquired  from  obje61s  of  sight,  in  all  of  which  there  is  figure 
partaking  of  length,  breadth,  and  height,  and  of  shape  deter- 
mined by  these,  either  angular  or  circular.  These  [concep- 
tions] are  manifestly  present  in  the  ideas  of  his  thought  concern- 
ing things  visible  on  earth  ;  they  are  also  in  the  ideas  of  his 
thought  concerning  those  not  visible,  such  as  civil  and  moral 
affairs.  This  he  is  unconscious  of;  but  they  are  nevertheless 
there,  as  continuations.  With  a  spiritual  man  it  is  different, 
especially  with  an  angel  of  heaven,  whose  thought  has  nothing 
in  common  with  figure  and  form  partaking  to  some  e.vtent  of 
length,  breadth  and  height  of  space,  but  is  altogether  from  the 
state  of  a  thing  according  to  the  state  of  its  life.  Consequently, 
instead  of  length  of  space  he  thinks  of  the  good  of  a  thing  from 
good  of  life ;  instead  of  breadth  of  space,  of  the  truth  of  a 
thing  from  truth  of  life ;  and  instead  of  height,  of  the  degrees 
of  these.  Thus  he  thinks  from  the  correspondence  there  is 
between  things  spiritual  and  things  natural.  From  this  cor- 
respondence it  is  that  in  the  Word  ' '  length ' '  signifies  the  good 
of  a  thing,  "breadth"  the  truth  of  a  thing,  and  "height"  the 
degrees  of  these.  From  this  it  is  evident  that  an  angel  of 
heaven,  when  he  thinks  of  the  Divine  Omnipresence,  can  by 
no  means  think  otherwise  than  that  the  Divine,  apart  from 
space,  fills  all  things.  And  that  which  an  angel  thinks  is  truth, 
because  the  light  which  enlightens  his  understanding  is  Divine 
Wisdom. 

72.  This  is  the  basis  of  thought  concerning  God ;  for  with- 
out it,  what  is  to  be  said  of  the  creation  of  the  universe  by 
God-Man,  of  His  Providence,  Omnipotence,  Omnipresence  and 
Omniscience,  even  if  understood,  cannot  be  kept  in  mind ; 
since  the  merely  natural  man,  even  while  he  has  these  things 
in  his  understanding,  sinks  back  into  his  life's  love,  which  is 
that  of  his  will ;  and  that  love  dissipates  these  truths,  and 
immerses  his  thought  in  space,  where  his  lumen,  which  he  calls 
rational  light,  abides,  not  knowing  that  so  far  as  he  denies 
these  things,  he  is  irrational.      That  this  is  so,  may  be  con- 


30  ANGELIC    WISDOM 

firmed  by  the  idea  entertained  of  this  truth,  that  God  is 
Man.  Read  with  attention,  I  pray  you,  what  has  been  said 
above  (n.  11-13)  and  what  follows  after,  and  your  understand- 
ing will  accept  it.  But  when  you  let  your  thought  down  into 
the  natural  luine7i  which  derives  from  space,  will  not  these 
things  appear  like  paradoxes?  and  if  you  let  it  down  far,  will 
you  not  reject  them?  This  is  why  it  is  said  that  the  Divine 
fills  all  spaces  of  the  universe,  and  why  it  is  not  said  that 
God-Man  fills  them.  For  if  this  were  said,  the  merely  natu- 
ral hinien  would  not  assent.  But  to  the  proposition  that  the 
Divine  fills  all  space,  it  does  assent,  because  this  agrees  with 
the  mode  of  speech  of  the  theologians,  that  God  is  omni- 
present, and  hears  and  knows  all  things.  (On  this  subject, 
more  may  be  seen  above,  n.  7-10.) 


The  Divine  is  in  all  time,  apart  from  time. 

73*  As  the  Divine,  apart  from  space,  is  in  all  space,  so 
also,  apart  from  time,  is  it  in  all  time.  For  nothing  which  is 
proper  to  nature  can  be  predicated  of  the  Divine,  and  space 
and  time  are  proper  to  nature.  Space  in  nature  is  measurable, 
and  so  is  time.  Time  is  measured  by  days,  weeks,  months, 
years,  and  centuries ;  days  are  measured  by  hours ;  weeks 
and  months  by  days  ;  years  by  the  four  seasons  ;  and  centuries 
by  years.  Nature  derives  this  measurement  from  the  apparent 
revolution  and  annual  motion  of  the  sun  of  the  world.  But  in 
the  spiritual  world  it  is  different.  The  progressions  of  life  in 
that  world  appear  in  like  manner  to  be  in  time,  for  those  there 
live  with  one  another  as  men  in  the  world  live  with  one  another  ; 
and  this  is  not  possible  without  the  appearance  of  time.  But 
time  there  is  not  divided  into  periods  as  in  the  world,  for  their 
sun  is  constantly  in  the  east  and  is  never  moved  away  :  for  it 
is  the  Lord's  Divine  Love  which  appears  to  them  as  a  sun. 
Wherefore  they  have  no  days,  weeks,  months,  years,  centuries, 
but  in  place  of  these  there  are  states  of  life,  by  which  a  dis- 
tin6lion  is  made  which  cannot  be  called,  however,  a  distinction 
into  periods,  but  into  states.  Consequently,  the  angels  do  not 
know  what  time  is,  and  when  it  is  mentioned  they  perceive  in 
place  of  it  state  ;  and  when  state  determines  time,  time  is  only 
an  appearance.  For  joyfulness  of  state  makes  time  seem  short, 
and  joylessness  of  state  makes  time  seem  long ;  from  which  it 
is  evident  that  time  in  the  spiritual  world  is  nothing  but  quality 


CONCERNING    DIVINE    LOVE. — N.   73-76.  3I 

of  State.  It  is  from  this  that  in  the  Word,  "hours,"  "days," 
"weeks,"  "months,"  and  "years,"  signify  states  and  progres- 
sions of  state  in  series  and  in  the  aggregate ;  and  when  times 
are  predicated  of  the  church,  by  its  "morning"  is  meant  its 
first  state,  by  "mid-day"  its  fulness,  by  "evening"  its  de- 
cline, and  by  "night"  its  end.  The  four  seasons  of  the  year, 
"spring,"  "summer,"  "autumn,"  and  "winter,"  have  a  like 
meaning. 

74«  From  the  above  it  can  be  seen  that  time  makes  one 
with  thought  from  affe6lion  ;  for  from  that  is  the  quality  of 
man's  state.  And  with  progressions  of  time,  in  the  spiritual 
world,  distances  in  progress  through  space  coincide ;  as  may 
be  shown  from  many  things.  For  instance,  in  the  spiritual 
world  ways  are  actually  shortened  or  are  lengthened  in  accord- 
ance with  the  longings  that  are  of  thought  from  affe^lion. 
From  this,  also,  comes  the  expression,  "spaces  of  time." 
Moreover,  in  cases  where  thought  does  not  join  itself  to  its 
proper  affection  in  man,  as  in  sleep,  the  lapse  of  time  is  not 
noticed. 

75.  Now,  times  which  are  proper  to  nature  in  its  world 
are  in  the  spiritual  world  pure  states,  which  appear  progressive 
because  angels  and  spirits  are  finite ;  from  which  it  may  be 
seen  that  in  God  they  are  not  progressive  because  He  is  In- 
finite, and  infinite  things  in  Him  are  one  (as  has  been  shown 
above,  n.  17-22).  From  this  it  follows  that  the  Divine  in 
all  time  is  apart  from  time. 

76.  He  who  has  no  knowledge  of,  and  is  unable  from  any 
perception  to  think  of,  God  apart  from  time,  is  utterly  unable 
to  conceive  of  eternity  in  any  other  way  than  as  an  eternity  of 
time ;  in  which  case,  in  thinking  of  God  from  eternity  he  must 
needs  become  bewildered  ;  for  he  thinks  with  regard  to  a  be- 
ginning, and  beginning  has  exclusive  reference  to  time.  His 
bewilderment  arises  from  the  idea  that  it  is  from  Himself  that 
God  had  existence,  from  which  he  rushes  headlong  into  the 
origin  of  nature  from  herself;  and  from  this  idea  he  can  be 
extricated  only  by  a  spiritual  or  angelic  idea  of  eternity,  which 
is  an  idea  apart  from  time ;  and  when  time  is  separated,  the 
Eternal  and  the  Divine  are  the  same,  and  the  Divine  is  Divine 
in  itself,  not  from  itself  The  angels  declare  that  while  they 
-can  conceive  of  God  from  eternity,  they  can  in  no  way  conceive 
of  nature  from  eternity,  still  less  of  nature  from  herself  and 
not  at  all  of  nature  as  nature  in  herself  For  that  which  is  in 
itself  is  the  very  Esse,  from  which  all  things  are ;  Esse  in  itself 


32  ANGELIC    WISDOM 

is  very  life,  which  is  the  Divine  Love  of  Divine  Wisdom  aMd 
the  Divine  Wisdom  of  Divine  Love.  For  the  angels  this  is 
the  Eternal,  an  Eternal  as  removed  from  time  as  the  Un« 
created  is  from  the  created,  or  the  Infinite  from  the  finite, 
between  which,  in  fa6l,  there  is  no  ratio. 


The  Divine  in  things  greatest  and  least  is  the  same. 

77.  This  follows  from  the  two  preceding  articles,  that  the 
Divine  apart  from  space  is  in  all  space,  and  apart  from  time  is 
in  all  time.  Moreover,  there  are  spaces  greater  and  greatest, 
and  lesser  and  least ;  and  since  spaces  and  times,  as  said  above, 
make  one,  it  is  the  same  with  times.  In  these  the  Divine  is 
the  -same,  because  the  Divine  is  not  varying  and  changeable, 
as  everything  is  which  belongs  to  space  and  time,  that  is, 
everything  which  belongs  to  nature,  but  is  unvarying  and  un- 
changeable, consequently  the  same  everywhere  and  always. 

78.  It  seems  as  if  the  Divine  were  not  the  same  in  one 
oerson  as  in  another ;  as  if,  for  instance,  it  were  different  in  the 
wise  and  in  the  simple,  or  in  an  old  man  and  in  a  child.  But 
this  is  a  fallacy  arising  from  appearance ;  the  man  is  different, 
but  the  Divine  in  him  is  not  different.  Man  is  a  recipient,  and 
the  recipient  or  receptacle  is  what  varies.  A  wise  man  is  a 
recipient  of  Divine  Love  and  Divine  Wisdom  more  adequately, 
and  therefore  more  fully,  than  a  simple  man ;  and  an  old  man 
who  is  also  wise,  more  than  a  little  child  or  boy  ;  yet  the  Divine 
is  the  same  in  the  one  as  in  the  other.  It  is  in  like  manner  a 
fallacy  arising  from  appearance,  that  the  Divine  varies  with 
angels  of  heaven  and  men  on  the  earth,  because  the  angels 
of  heaven  are  in  wisdom  ineffable,  while  men  are  not ;  but  the 
seeming  variation  is  not  in  the  Lord  but  in  the  subje6ls,  accord- 
ing to  the  quality  of  their  reception  of  the  Divine. 

79.  That  the  Divine  is  the  same  in  things  greatest  and 
least,  may  be  shown  by  means  of  heaven  and  by  means  of  an 
angel.  The  Divine  in  the  whole  heaven  and  the  Divine  in  an 
angel  is  the  same ;  therefore  even  the  whole  heaven  may  appear 
as  one  angel.  So  is  it  with  cne  church,  and  with  a  man  of  the 
church.  The  greatest  form  receptive  of  the  Divine  is  the 
whole  heaven  together  with  the  whole  church ;  the  least  is  an 
angel  of  heaven  and  a  man  of  the  church.  Sometimes  an 
entire  society  of  heaven  has  appeared  to  me  as  one  angel-man  ; 
und  it  was  said  that  it  may  a])pear  like  a  man  as  large  as  a 


CONCERNING    DIVINE    LOVE. — N.    77-S2.  2;} 

giant,  or  like  a  man  as  small  as  an  infant ;  and  this,  because 
the  Divine  in  things  greatest  and  least  is  the  same. 

8o»  The  Divine  is  also  the  same  in  the  greatest  and  in 
the  least  of  all  created  things  which  are  not  alive ;  for  it  is  in 
all  the  good  of  their  use.  These,  moreover,  are  not  alive  for 
the  reason  that  they  are  not  forms  of  life  but  forms  of  uses  ; 
and  the  form  varies  according  to  the  excellence  of  the  use. 
But  how  the  Divine  is  in  these  things  will  be  stated  in  what 
follows,  where  creation  is  treated  of. 

8l»  Put  away  space,  and  deny  the  possibility  of  a  vacuum, 
and  then  think  of  Divine  Love  and  of  Divine  Wisdom  as 
being  Essence  itself,  space  having  been  put  away  and  a  vacuum 
denied.  Then  think  according  to  space ;  and  you  will  per- 
ceive that  the  Divine,  in  the  greatest  and  in  the  least  things  of 
space,  is  the  same ;  for  in  essence  abstra61:ed  from  space  neither 
great  nor  small  is  possible,  but  only  the  same. 

82.  Something  shall  now  be  said  about  vacuum.  I  once 
heard  the  angels  talking  with  Newton  about  vacuum,  and  say- 
ing that  they  could  not  tolerate  the  idea  of  a  vacuum  as  being 
nothing,  for  the  reason  that  their  world  is  spiritual,  and  is 
within  or  above  the  spaces  and  times  of  the  natural  world, 
yet  there,  as  well  as  in  the  natural  world,  they  can  feel,  think, 
are  affe6led,  love,  will,  breathe,  yea,  speak  and  a61:,  which 
would  be  utterly  impossible  in  a  vacuum  which  is  nothing, 
since  nothing  is  nothing,  and  of  nothing  not  anything  can  be 
affirmed.  Newton  said  that  he  knew  that  the  Divine,  which 
is  Being  itself,  fills  all  things,  and  that  to  him  the  idea  of  no 
thing  as  applied  to  vacuum  is  horrible,  because  that  idea  is 
destru6live  of  all  things.  He  exhorts  those  who  talk  with  him 
about  vacuum  to  guard  against  the  idea  of  nothing,  comparing 
it  to  a  swoon,  because  in  nothing  no  real  ac^tivity  of  mind  is 
possible. 


34  ANGELIC   WISDOM 


^att  J^cconD* 


Divine  Love  and  Divine  Wisdom  appear  in  the  spirit, 
ual  world  as  a  sun. 

83.  There  are  two  worlds,  the  spiritual  and  the  natural. 
The  spiritual  world  derives  nothing  whatever  from  the  natural, 
nor  the  natural  world  from  the  spiritual.  The  two  are  totally 
distin61:,  and  communicate  only  by  correspondences,  the  nature 
of  which  has  been  abundantly  shown  elsewhere.  To  illustrate 
this  by  an  example,  heat  in  the  natural  world  corresponds  to 
the  good  of  charity  in  the  spiritual  world,  and  light  in  the 
natural  world  corresponds  to  the  truth  of  faith  in  the  spiritual 
world ;  and  who  does  not  see  that  heat  and  the  good  of 
charity,  and  that  light  and  the  truth  of  faith,  are  wholly  distin6l? 
At  first  sight  they  appear  as  distin6l  as  two  entirely  different 
things.  They  so  appear  when  one  inquires  what  the  good 
of  charity  has  in  common  with  heat,  or  the  truth  of  faith  with 
light ;  when  in  fa61:,  spiritual  heat  is  that  good,  and  spiritual 
light  is  that  truth.  Although  these  things  are  in  themselves 
so  distindl,  they  make  one  by  correspondence.  They  make 
one  in  this  way :  when  man  reads,  in  the  Word,  of  heat  and 
light,  the  spirits  and  angels  who  are  with  the  man  perceive 
charity  instead  of  heat,  and  faith  instead  of  light.  This  example 
is  adduced,  in  order  that  it  may  be  known  that  the  two  worlds, 
the  spiritual  and  the  natural,  are  so  distin6l  as  to  have  nothing 
in  common  with  each  other;  yet  are  so  created  as  to  have 
communication,  even  to  have  conjun6lion  by  means  of  corre- 
spondences. 

84.  Since  these  two  worlds  are  so  distindl,  it  can  be  seen 
very  clearly  that  the  spiritual  world  is  under  another  sun  than 
the  natural  world.  For  in  the  spiritual  world,  just  as  in  the 
natural,  there  is  heat  and  light ;  but  the  heat  there,  as  well 
as  the  light,  is  spiritual ;  and  spiritual  heat  is  the  good  of 
charity,  and  spiritual  light  is  the  truth  of  faith.  Now  since 
heat  and  light  can  originate  only  in  a  sun,  it  may  be  evident  that 
the  spiritual  world  has  a  different  sun  from  the  natural  world; 


CONCERNING    DIVINE    LOVE. — N.   83-87.  35 

and  further,  that  the  sun  of  the  spiritual  world  in  its  essence 
is  such  that  it  can  give  forth  spiritual  heat  and  light,  whereas 
the  sun  of  the  natural  world  in  its  essence  is  such  that  it  can 
give  forth  natural  heat.  Everything  spiritual  has  relation  to 
good  and  truth,  and  can  spring  from  no  other  source  than 
Divine  Love  and  Divine  Wisdom ;  for  all  good  is  of  love  and 
all  truth  of  wisdom  ;  that  they  have  no  other  origin  any  dis- 
cerning man  can  see. 

85.  That  there  is  any  other  sun  than  that  of  the  natural 
world  has  hitherto  been  unknown.  The  reason  is,  that  the 
spiritual  of  man  had  so  far  passed  over  into  his  natural, 
that  he  did  not  know  what  the  spiritual  is,  and  thus  did  not 
know  that  there  could  be  a  spiritual  world,  the  abode  of  spirits 
and  angels,  other  than  and  different  from  the  natural  world. 
Since  the  spiritual  world  has  lain  so  deeply  hidden  from  the 
knowledge  of  those  who  are  in  the  natural  world,  it  has  pleased 
the  Lord  to  open  the  sight  of  my  spirit,  that  I  might  see  the 
things  which  are  in  that  world,  just  as  I  see  those  in  the  natural 
world,  and  might  afterwards  describe  that  world ;  which  has 
been  done  in  the  work  on  Heaven  and  Hell,  in  one  chapter  01 
which  the  sun  of  the  spiritual  world  has  been  treated  of. 
That  sun  has  been  seen  by  me ;  it  appeared  of  the  same  size 
as  the  sun  of  the  natural  world ;  it  also  appeared  fiery  like  it, 
but  more  golden.  It  has  also  been  made  known  to  me  that 
the  whole  angelic  heaven  is  under  that  sun  ;  and  that  angels 
of  the  third  heaven  see  it  constantly,  angels  of  the  second 
heaven  very  often,  and  angels  of  the  first  or  outmost  heaven 
sometimes.  That  all  their  heat  and  all  their  light,  as  well  as 
all  things  that  are  manifest  in  that  world,  are  from  that  sun, 
will  be  seen  in  what  follows. 

86.  That  sun  is  not  the  Lord  Himself,  but  is  from  the 
Lord.  It  is  the  Divine  Love  and  Divine  Wisdom  proceeding 
from  Him  that  appear  as  a  sun  in  that  world.  And  because 
Love  and  Wisdom  in  the  Lord  are  one  (as  shown  in  Part  L), 
that  sun  is  said  to  be  Divine  Love  ;  for  Divine  Wisdom  is  of 
Divine  Love,  consequently  is  Love. 

87*  Since  love  and  fire  mutually  correspond,  that  sun 
appears  before  the  eyes  of  the  angels  as  fiery  ;  for  angels  can- 
not see  love  with  their  eyes,  but  they  see  in  the  place  of  love 
what  corresponds  to  it.  For  angels,  equally  with  men,  have 
an  internal  and  an  external ;  it  is  their  internal  which  thinks 
and  is  wise,  and  that  wills  and  loves ;  it  is  their  external  that 
feels,  sees,  speaks  and    a6ls.      All  their  externals   are  corre- 


36  ANGELIC   WISDOM 

spondences  of  internals ;  but  the  correspondences  are  spiritual,, 
not  natural.  Moreover,  Divine  love  is  felt  as  fire  by  spiritual- 
beings.  For  this  reason  "fire,"  when  mentioned  in  the  Word, 
signifies  love.  In  the  Israelitish  Church,  "holy  fire"  signi- 
fied love ;  and  this  is  why,  in  prayers  to  God,  it  is  customary 
to  ask  that  "heavenly  fire,"  that  is  Divine  Love,  "may  kindle 
the  heart. ' ' 

88.  With  such  a  difference  between  the  spiritual  and  the* 
natural  (as  shown  above,  n.  83),  nothing  from  the  sun  of  the 
natural  world,  that  is,  nothing  of  its  heat  and  light,  nor  any- 
thing pertaining  to  any  earthly  obje6l,  can  pass  over  into  the 
spiritual  world.  To  the  spiritual  world  the  light  of  the  natural 
world  is  thick  darkness,  and  its  heat  is  death.  Nevertheless, 
the  heat  of  the  world  can  be  vivified  by  the  influx  of  heavenly 
heat,  and  the  light  of  the  world  can  be  illumined  by  the  influx 
of  heavenly  light.  Influx  is  efFeded  by  correspondences ;  it 
cannot  be  efleded  by  continuity. 


Out  of  the  sun  that  has  existence  from  Divine  Love 
AND  Divine  Wisdom,  heat  and  light  go  forth. 

89*  In  the  spiritual  world  where  angels  and  spirits  are 
there  are  heat  and  light,  just  as  in  the  natural  world  where  men 
are ;  moreover  the  heat  is  felt  in  like  manner  as  heat,  and  the 
light  is  seen  as  light.  Still  the  heat  and  light  of  the  spiritual 
and  natural  worlds  are  (as  said  above)  so  entirely  different  as 
to  have  nothing  in  common.  They  dififer  one  from  the  other  as 
what  is  alive  differs  from  what  is  dead.  The  heat  of  the  spiritual 
world  in  itself  is  alive ;  so  is  the  light :  but  the  heat  of  the 
natural  world  in  itself  is  dead ;  so  is  its  light.  For  the  heat  and 
light  of  the  spiritual  world  go  forth  from  a  sun  which  is  pure 
love,  while  the  heat  and  light  of  the  natural  world  go  forth 
from  a  sun  which  is  pure  fire ;  and  love  is  alive,  the  Divine 
Love  is  Life  itself;  while  fire  is  dead,  and  solar  fire  is  death 
itself,  and  may  be  so  called  because  it  has  nothing  whatever  of- 
life  in  it. 

90.  Since  angels  are  spiritual  they  can  live  in  no  other 
than  spiritual  heat  and  light,  while  men  can  live  in  no  other 
than  natural  heat  and  light ;  for  what  is  spiritual  accords  with 
what  is  spiritual,  and  what  is  natural  with  what  is  natural.  If 
an  angel  were  to  derive  the  least  particle  from  natural  heat  and 
light  he  would  perish  ;  for  it  is  totally  discordant  with  his  life. 


CONCERNING    DIVINE    LOVE. — N.   88-92.  37 

As  to  the  interiors  of  the  mind  every  man  is  a  spirit.  When 
"he  dies  he  withdraws  entirely  from  the  world  of  nature,  leaving 
behind  him  all  its  belongings,  and  enters  a  world  where  there  is 
nothing  of  nature.  In  that  world  he  lives  so  separated  from 
nature  that  there  is  no  communication  whatever  by  continuity, 
that  is,  as  between  what  is  purer  and  grosser,  but  only  like  that 
between  what  is  prior  and  posterior ;  and  between  such  no 
communication  is  possible  except  by  correspondences.  From 
this  it  can  be  seen  that  spiritual  heat  is  not  a  purer  natural 
heat,  or  spiritual  light  a  purer  natural  light,  but  that  they  are 
altogether  of  a  different  essence ;  for  spiritual  heat  and  light 
derive  their  essence  from  a  sun  which  is  pure  Love,  and  this 
16  Life  itself;  while  natural  heat  and  light  derive  their  essence 
from  a  sun  which  is  pure  fire,  in  which  (as  said  above)  there 
is  absolutely  nothing  of  life. 

91.  Such  being  the  difierence  between  the  heat  and  light 
of  the  two  worlds,  it  is  very  evident  why  those  who  are  in 
the  one  world  cannot  see  those  who  are  in  the  other  world. 
For  the  eyes  of  man,  who  sees  from  natural  light,  are  of  the 
substance  of  his  world,  and  the  eyes  of  an  angel  are  of  the 
substance  of  his  world  ;  thus  in  both  cases  they  are  formed 
for  the  proper  reception  of  their  own  light.  From  all  this  it 
can  be  seen  how  much  ignorance  there  is  in  the  thoughts  of 
those  who,  because  they  cannot  see  angels  and  spirits  with 
their  eyes,  are  unwilling  to  believe  them  to  be  men. 

92.  Hitherto  it  has  not  been  known  that  angels  and  spirits 
are  in  a  totally  different  light  and  different  heat  from  men.  It 
has  not  been  known  even  that  another  light  and  another  heat 
are  possible.  For  man  in  his  thought  has  not  penetrated 
beyond  the  interior  or  purer  things  of  nature.  And  for  this 
reason  many  have  placed  the  abodes  of  angels  and  spirits  in 
the  ether,  and  some  in  the  stars — thus  within  nature,  and  not 
above  or  out  of  it.  But,  in  truth,  angels  and  spirits  are  en- 
tirely above  or  out  of  nature,  and  in  their  own  world,  which  is 
under  another  sun.  And  since  in  that  world  spaces  are 
appearances  (as  was  shown  above),  angels  and  spirits  cannot  be 
said  to  be  in  the  ether  or  in  the  stars ;  in  fa6l,  they  are  present 
with  man,  conjoined  to  the  affedion  and  thought  of  his  spirit ; 
— for  man,  in  that  he  thinks  and  wills,  is  a  spirit ; — consequendy 
the  spiritual  world  is  where  man  is,  and  in  no  wise  away  from 
him.  In  a  word,  every  man  as  regards  the  interiors  of  his 
mind  is  in  that  world,  in  the  midst  of  spirits  and  angels  there  ; 
and  he  thinks  from  its  light,  and  loves  from  its  heat. 


38  ANGELIC   WISDOM 


The  sun  of  the  spiritual  world  is  not  God,  it  is  a 
proceeding  from  the  divine  love  and  divine 
Wisdom  of  God-Man  ;  so  also  are  the  heat  and 

LIGHT    from   that   SUN. 

93»  By  that  sun  which  is  before  the  eyes  of  the  angels,, 
and  from  which  they  have  heat  and  Hght,  is  not  meant  the  Lord 
Himself,  but  the  first  proceeding-  from  Him,  which  is  the  fulness 
of  spiritual  heat.  The  fulness  of  spiritual  heat  is  spiritual  fire, 
which  is  Divine  Love  and  Divine  Wisdom  in  their  first  cor- 
respondence. On  this  account  that  sun  appears  fiery,  and  to 
the  angels  is  fiery,  but  not  to  men.  Fire  which  is  fire  to  men 
is  not  spiritual,  but  natural ;  and  between  the  two  fires  there  is 
a  difference  like  the  difference  between  what  is  alive  and  what 
is  dead.  Therefore  the  spiritual  sun  by  its  heat  vivifies  spirit- 
ual beings  and  renews  spiritual  obje61s.  The  natural  sun  does 
the  same  for  natural  beings  and  natural  obje6ls  ;  yet  not  from 
itself,  but  by  means  of  an  influx  of  spiritual  heat,  to  which  it 
contributes  power  that  serves  as  a  kind  of  substitute. 

94.»  This  spiritual  fire,  in  which  also  there  is  light  in  its 
origin,  becomes  spiritual  heat  and  light,  which  decrease  in  their 
going  forth.  This  decrease  is  effe6led  by  degrees,  which  will  be 
treated  of  in  what  follows.  The  ancients  represented  this  by 
circles  glowing  with  fire  and  resplendent  with  light  around  the 
head  of  God,  as  is  common  also  at  the  present  day  in  paint- 
ings representing  God  as  a  Man. 

95*  That  love  begets  heat,  and  wisdom  light,  is  manifest 
from  actual  experience.  When  man  loves  he  grows  warm, 
and  when  he  thinks  from  wisdom  he  sees  things  as  it  were  in 
light.  And  from  this  it  is  evident  that  the  first  proceeding 
of  love  is  heat,  and  that  the  first  proceeding  of  wisdom  is  light. 
That  they  are  also  correspondences  is  obvious  ;  for  heat  has 
existence  not  in  love  itself,  but  from  love  in  the  will,  and  thence 
in  the  body  ;  and  light  has  existence  not  in  wisdom,  but  in 
the  thought  of  the  understanding,  and  thence  in  the  speech. 
Consequently  love  and  wisdom  are  the  essence  and  life  of  heat 
and  Hght.  Heat  and  light  are  what  proceed,  and  because  they 
are  what  proceed,  they  are  also  correspondences. 

96.  That  spiritual  light  is  altogether  distin6l  from  natural 
light,  any  one  may  know  if  he  observes  the  thoughts  of  his 
mind.  For  when  the  mind  thinks,  it  sees  its  obje6ls  in  light, 
and  they  who  think  spiritually  see  truths,  and  this  at  midnight 


CONCERNING    DIVINE    LOVE  — N.   93-99.  39 

just  as  well  as  in  the  daytime.  For  this  reason  light  is  predi- 
cated of  the  understanding,  and  the  understanding  is  said  to 
see ;  thus  one  sometimes  declares  of  something  which  another 
says,  that  he  sees  (that  is,  understands)  that  it  is  so.  The 
understanding,  because  it  is  spiritual,  cannot  thus  see  by 
natural  light,  for  natural  light  does  not  inhere  in  man,  but 
withdraws  with  the  sun.  From  this  it  is  obvious  that  the 
understanding  enjoys  a  light  different  from  that  of  the  eye,  and 
that  this  light  is  from  a  difterent  origin. 

97.  Let  every  one  beware  of  thinking  that  the  sun  of  the 
spiritual  world  is  God  Himself.  God  Himself  is  Man.  The 
first  proceeding  from  His  Love  and  Wisdom  is  that  fire-like 
spiritual  [substance]  which  appears  before  the  angels  as  a  sun. 
When,  therefore,  the  Lord  manifests  Himself  to  the  angels  in 
person,  He  manifests  Himself  as  a  Man  ;  and  this  sometimes 
in  the  sun,  sometimes  out  of  it. 

98*  It  is  from  this  correspondence  that  in  the  Word  the 
Lord  is  called  not  only  a  "sun"  but  also  "fire"  and  "light." 
And  by  the  "sun"  is  meant  Himself  as  to  Divine  Love  and 
Divine  Wisdom  together;  by  "fire"  Himself  in  respefl  to 
Divine  Love,  and  by  "light"  Himself  in  respe6l  to  Divine 
Wisdom. 

Spiritual  heat  and  light,  by  their  proceeding  from 
THE  Lord  as  a  sun,  make  one,  just  as  His  Divine 
Love  and  Divine  Wisdom  make  one. 

99*  How  Divine  Love  and  Divine  Wisdom  in  the  Lord 
make  one  has  been  explained  in  Part  1. ;  in  like  manner  heat 
and  light  make  one,  because  they  proceed  from  these,  and  the 
things  which  proceed  make  one  by  virtue  of  their  correspond- 
ence ;  heat  corresponding  to  love,  and  light  to  wisdom.  From 
this  it  follows  that  as  Divine  Love  is  Divine  Esse,  and  Divine 
Wisdom  is  Divine  Existere  (as  shown  above,  n.  14-16),  so 
spiritual  heat  is  the  Divine  proceeding  from  Divine  Esse,  and 
spiritual  light  is  the  Divine  proceeding  from  Divine  Existere. 
And  as  by  that  union  Divine  Love  is  of  Divine  Wisdom,  and 
Divine  Wisdom  is  of  Divine  Love  (as  shown  above,  n.  34-39), 
so  spiritual  heat  is  of  spiritual  light,  and  spiritual  light  is  of 
spiritual  heat.  And  because  there  is  such  a  union  it  follows 
that  heat  and  light,  in  proceeding  from  the  Lord  as  a  sun,  are 
one.  It  will  be  seen,  however,  in  what  follows,  that  they  are 
not  received  as  one  by  angels  and  men. 


40  ANGELIC   WISDOM 

lOO*  The  heat  and  Hght  which  proceed  from  the  Lord  as 
a  sun  are  what  are  especially  called  the  spiritual,  and  they  are 
called  the  spiritual  in  the  singular  number,  because  they  are  one  ; 
when,  therefore,  the  spiritual  is  mentioned  in  the  following 
pages,  it  is  meant  both  these  together.  From  that  spiritual 
it  is  that  the  whole  of  that  world  is  called  spiritual.  Through 
that  spiritual,  all  things  of  that  world  derive  their  origin,  and 
also  their  name.  That  heat  and  that  light  are  called  the 
spiritual,  because  God  is  called  a  Spirit,  and  God  as  a  Spirit 
is  the  spiritual  going  forth.  God,  by  virtue  of  His  own  very 
Essence,  is  called  Jehovah ;  but  by  means  of  this  Proceeding, 
He  vivifies  and  enlightens  the  angels  of  heaven  and  the  men  ot 
the  Church.  Consequently,  vivification  and  enlightenment  are 
said  to  be  effe6led  by  the  Spirit  of  Jehovah. 

lOX.  That  heat  and  light,  that  is,  the  spiritual  going  forth 
from  the  Lord  as  a  Sun,  make  one,  may  be  illustrated  by  the 
heat  and  light  which  go  forth  from  the  sun  of  the  natural 
world.  These  two  also  make  one  in  their  going  out  from  that 
sun.  That  they  do  not  make  one  on  earth  is  owing  not  to  the 
sun,  but  to  the  earth.  For  the  earth  revolves  daily  round 
its  axis,  and  has  a  yearly  motion  following  the  ecliptic,  which 
give  the  appearance  that  heat  and  light  do  not  make  one. 
For  in  the  middle  of  summer  there  is  more  of  heat  than  ol 
light,  and  in  the  middle  of  winter  more  of  light  than  of  heat. 
In  the  spiritual  world  it  is  the  same,  except  that  there  is  in 
that  world  no  daily  or  yearly  motion  of  the  earth  ;  but  the 
angels  turn  themselves,  some  more,  some  less,  to  the  Lord ; 
those  who  turn  themselves  more,  receive  more  from  heat  and 
less  from  light,  and  those  who  turn  themselves  less  to  the  Lord 
receive  more  from  light  and  less  from  heat.  From  this  it  is 
that  the  heavens,  which  consist  of  angels,  are  divided  into  two 
kingdoms,  one  called  celestial,  the  other  spiritual.  The  celes- 
tial angels  receive  more  from  heat,  and  the  spiritual  angels 
more  from  light.  Moreover,  the  lands  they  inhabit  vary  in 
appearance  according  to  their  reception  of  heat  and  light.  If 
this  change  of  state  of  the  angels  is  substituted  for  the  motion 
of  the  earth,  the  correspondence  is  perfe6l. 

I02*  In  what  follows  it  will  be  seen,  also,  that  all  spiritual 
things  which  have  originated  through  the  heat  and  light  o'f 
their  sun,  make  one  in  like  manner  when  regarded  in  them- 
selves, but  when  regarded  as  proceeding  from  the  affedlions  of 
the  angels  do  not  make  one.  When  heat  and  light  make  one 
in  the  heavens,  it  is  with  the  angels  as  if  it  were  spring ;  but 


CONCERNING    DIVINE    LOVE. — N.    IOO-IO4.  4I 

when  they  do  not  make  one,  it  is  either  like  summer  or  like 
winter — not  like  the  winter  in  the  frigid  zones,  but  like  the  win- 
ter in  the  torrid  zone.  Thus  reception  of  love  and  wisdom  in 
like  measure  is  the  very  angelic  state,  and  therefore  an  angel  is 
an  angel  of  heaven  according  to  the  union  in  him  of  love  and 
wisdom.  It  is  the  same  with  the  man  of  the  Church,  when 
love  and  wisdom,  that  is,  charity  and  faifh,  make  one  in  him. 


The  sun  of  the  spiritual  world  appears  at  a  middle 
altitude,  far  off  from  the  angels,  like  the  sun 
of  the  natural  world  from  men. 

103*  Most  people  carry  with  them  out  of  the  world  an 
idea  of  God,  as  being  above  the  head,  on  high,  and  an  idea  of 
the  Lord,  as  being  in  heaven  among  the  angels.  The  idea 
of  God  as  being  above  the  head,  on  high,  is  held,  because,  in 
the  Word,  God  is  called  the  "Most  High,"  and  is  said  to  "dwell 
on  high ;"  therefore  in  prayer  and  worship  men  raise  their  eyes 
and  hands  upwards,  not  knowing  that  by  "the  Most  High"  is 
signified  the  inmost.  The  idea  of  the  Lord  as  being  in  heaven 
among  the  angels,  is  held  because  men  think  of  Him  as  they 
think  of  another  man,  some  thinking  of  Him  as  they  think  of 
an  angel,  not  knowing  that  the  Lord  is  the  Very  and  Only 
God  who  rules  the  universe.  If  He  were  among  the  angels  in 
heaven,  He  could  not  have  the  universe  under  His  gaze  and 
under  His  care  and  government.  And  unless  He  shone  as  a 
sun  before  those  who  are  in  the  spiritual  world,  angels  could 
have  no  light ;  for  angels  are  spiritual,  and  therefore  no  other 
than  spiritual  light  is  in  accord  with  their  essence.  That  there 
is  light  in  the  heavens,  immensely  exceeding  the  light  on  earth, 
will  be  seen  below  where  degrees  are  discussed. 

104.  As  regards  the  sun,  therefore,  from  which  angels 
have  light  and  heat,  it  appears  above  the  lands  on  which  the 
angels  dwell,  at  an  elevation  of  about  forty-five  degrees,  which 
is  the  middle  altitude ;  it  also  appears  far  off  from  the  angels 
like  the  sun  of  the  world  from  men.  The  sun  appears  con- 
stantly at  that  altitude  and  at  that  distance,  and  does  not  move 
at  all.  Hence  it  is  that  angels  have  no  times  divided  into 
days  and  years,  nor  any  progression  of  the  day  from  morning, 
through  mid-day  to  evening  and  into  night ;  nor  any  progres- 
sion of  the  year  from  spring,  through  summer  to  autumn,  into 
winter;  but  there  is  perpetual  light  and  perpetual  s]:iring;  con- 


42  ANGELIC    WISDOM 

sequently,  with  the  angels,  as  was  said  above,  in  place  of  times 
there  are  states. 

105.  The  sun  of  the  spiritual  world  appears  in  a  middle 
altitude  chiefly  for  the  following  reasons  : — Fhst,  the  heat  and 
light  which  proceed  from  that  sun  are  thus  at  their  medium  in- 
tensity, consequently  are  equally  proportioned  and  thus  properly 
attempered.  For  if  the  sun  were  to  appear  above  the  mid- , 
die  altitude  more  heat  than  light  would  be  perceived,  if  below 
it  more  light  than  heat ;  as  is  the  case  on  earth  when  the  sun 
is  above  or  below  the  middle  of  the  sky ;  when  above,  the  heat 
increases  beyond  the  light,  when  below,  the  light  increases 
beyond  the  heat ;  for  light  remains  the  same  in  summer  and  in 
winter,  but  heat  increases  and  diminishes  according  to  the 
degrees  of  the  sun's  altitude.  Secondly,  the  sun  of  the  spiritual 
world  appears  in  a  middle  altitude  above  the  angelic  heaven, 
because  there  is  thus  a  perpetual  spring  in  all  the  angelic 
heavens,  whereby  the  angels  are  in  a  state  of  peace ;  for  this 
state  corresponds  to  spring-time  on  earth.  Thirdly,  angels  are 
thus  enabled  to  turn  their  faces  constantly  to  the  Lord,  and 
behold  Him  with  their  eyes.  For  at  every  turn  of  their  bodies, 
the  angels  have  the  East,  thus  the  Lord,  before  their  faces. 
This  is  peculiar  to  that  world,  and  would  not  be  the  case  if  the 
sun  of  that  world  were  to  appear  above  or  below  the  middle 
altitude,  and  least  of  all  if  it  appeared  overhead  in  the  zenith. 

Io6*  If  the  sun  of  the  spiritual  world  did  not  appear  far  off 
from  the  angels,  like  the  sun  of  the  natural  world  from  men, 
the  whole  angelic  heaven,  and  hell  under  it,  and  our  terraqueous 
globe  under  these,  would  not  be  under  the  view,  the  care,  the 
omnipresence,  omniscience,  omnipotence,  and  providence  of 
the  Lord  ;  comparatively  as  the  sun  of  our  world,  if  it  were  not 
at  such  a  distance  from  the  earth  as  it  appears,  could  not  be 
present  and  powerful  in  all  lands  by  its  heat  and  light,  and 
therefore  could  not  lend  its  aid,  as  a  kind  of  substitute,  to  the 
sun  of  the  spiritual  world. 

107.  It  is  very  necessary  to  be  known  that  there  are  two 
suns,  one  spiritual,  the  other  natural ;  a  spiritual  sun  for  those 
who  are  in  the  spiritual  world,  and  a  natural  sun  for  those  who 
are  in  the  natural  world.  Unless  this  is  known,  nothing  can 
be  properly  understood  about  creation  or  man,  which  are  the  sub- 
je6ls  here  to  be  treated  of  Effc6ls  may,  it  is  true,  be  observed  ; 
but  unless  at  the  same  time  the  causes  of  effedls  are  seen,  effe(5ts 
can  only  appear  as  it  were  in  the  darkness  of  night. 


CONCERNING    DIVINE    LOVE. — N.    IO5-IIO.  43 


The  distance  between  the  sun  and  the  angels  in  the 
spiritual  world  is  an  appearance  according  to 
reception  by  them  of  divine  love  and  divine 
Wisdom. 

Io8«  All  fallacies  which  prevail  with  the  evi'  and  the  sin- 
ple  arise  from  appearances  which  have  been  confirmed.  So 
long-  as  appearances  remain  appearances  they  are  apparent 
truths,  according  to  which  every  one  may  think  and  speak  ;  but 
when  they  are  accepted  as  real  truths,  which  is  done  when  they 
are  confirmed,  then  apparent  truths  become  falsities  and  falla- 
cies. For  example  : — It  is  an  appearance  that  the  sun  is  borne 
around  the  earth  daily,  and  follows  yearly  the  path  of  the 
ecliptic.  So  long  as  this  appearance  is  not  confirmed  it  is  an 
apparent  truth,  according  to  which  one  may  think  and  speak  :  for 
he  may  say  that  the  sun  rises  and  sets  and  thereby  causes  morn- 
ing, mid-day,  evening,  and  night ;  also  that  the  sun  is  now  in 
such  or  such  a  degree  of  the  ecliptic  or  of  its  altitude,  and  by 
this  movement  causes  spring,  summer,  autumn,  and  winter.  But 
when  this  appearance  is  confirmed  as  the  real  truth,  then  the 
confirmer  thinks  and  utters  a  falsity  springing  from  a  fallacy. 
It  is  the  same  with  innumerable  other  appearances,  not  only  in 
natural,  civil,  and  moral,  but  also  in  spiritual  affairs. 

109.  It  is  the  same  with  the  distance  of  the  sun  of  the 
spiritual  world,  which  sun  is  the  first  proceeding  of  the  Lord's 
Divine  Love  and  Divine  Wisdom.  The  truth  is  that  there  is  no 
distance,  but  that  the  distance  is  an  appearance  according  to  the 
reception  of  Divine  Love  and  Wisdom  by  the  angels  in  their 
degree.  That  distances,  in  the  spiritual  world,  are  appearances 
may  be  seen  from  what  has  been  shown  above  (as  in  n.  7-9, 
That  the  Divine  is  not  in  space  ;  and  in  n.  69-72,  That  the 
Divine,  apart  from  space,  fills  all  spaces).  If  there  are  no- 
spaces,  there  are  no  distances,  or,  what  is  the  same,  if  spaces  are 
appearances,  distances  also  are  appearances,  for  distances  are  of 
space. 

HO*  The  sun  of  the  spiritual  world  appears  at  a  distance 
from  the  angels,  because  they  receive  Divine  Love  and  Divine 
Wisdom  in  the  measure  of  heat  and  light  that  is  adequate  to 
their  states.  For  an  angel,  because  created  and  finite,  cannot 
receive  the  Lord  in  the  first  degree  of  heat  and  light,  such  as 
is  in  the  sun  ;  if  he  did  he  would  be  entirely  consumed.  The 
Lord,  therefore,  is  received  b}-  the  angels  in  a  degree  of  heat 


44  ANGELIC   WISDOM 

and  light  corresponding  to  their  love  and  wisdom.  The  follow- 
ing may  serve  for  illustration.  An  angel  of  the  outmost  heaven 
cannot  ascend  to  the  angels  of  the  third  heaven  ;  for  if  he  does, 
and  enters  their  heaven,  he  falls  into  a  kind  of  swoon,  and  his 
life,  as  it  were,  strives  with  death ;  the  reason  is  that  he  has  a 
less  degree  of  love  and  wisdom,  and  in  the  same  degree  as  his 
love  and  wisdom  are  the  heat  of  his  love  and  the  light  of  his 
wisdom.  What,  then,  would  be  the  result  if  an  angel  were  to 
ascend  even  to  the  sun,  and  come  into  its  fire?  On  account  of 
the  differences  of  reception  of  the  Lord  by  the  angels,  the 
heavens  also  appear  separate  from  one  another.  The  highest 
heaven,  which  is  called  the  third,  appears  above  the  second, 
and  the  second  above  the  first ;  not  that  the  heavens  are  apart, 
but  they  appear  to  be  apart,  for  the  Lord  is  present  equally 
with  those  who  are  in  the  outmost  heaven  and  with  those  who 
are  in  the  third  heaven.  That  which  causes  the  appearance 
of  distance  is  not  in  the  Lord  but  in  the  subje6ls,  that  is,  the 
angels. 

111.  That  this  is  so  can  hardly  be  comprehended  by 
natural  ideas,  because  in  such  there  is  space ;  but  by  spiritual 
ideas,  such  as  the  angels  have,  it  can  be  comprehended,  because 
in  such  there  is  no  space.  But  even  by  natural  ideas  this  much 
can  be  comprehended,  that  love  and  wisdom  (or  what  is  the 
same,  the  Lord,  who  is  Divine  Love  and  Divine  Wisdom) 
cannot  advance  through  spaces,  but  is  present  with  each  one 
according  to  reception.  That  the  Lord  is  present  with  all.  He 
teaches  in  Matthew  (xxviii.  20),  and  that  He  makes  His  abode 
with  those  who  love  Him,  in  John  (xiv.  23). 

112.  As  this  has  been  proved  by  means  of  the  heavens  and 
the  angels,  it  may  seem  a  matter  of  superior  wisdom  ;  but  the 
same  is  true  of  men.  Men,  as  to  the  interiors  of  their  minds, 
are  warmed  and  illuminated  by  that  same  sun.  They  are 
warmed  by  its  heat  and  illuminated  by  its  light  in  the  measure 
in  which  they  receive  love  and  wisdom  from  the  Lord.  The 
difference  between  angels  and  men  is  that  angels  are  under  the 
spiritual  sun  only,  but  men  are  under  not  only  that  sun,  but 
also  the  sun  of  this  world;  for  men's  bodies  can  begin  and 
continue  to  exist  only  under  both  suns ;  but  not  so  the  bodies 
of  angels,  which  are  spiritual. 


CONCERNING    DIVINE    LOVE. — N.    III-II5.  45 


A.NGELS  ARE  IN  THE  LORD,  AND  THE  LORD  IN  THEM  ;  AND 
BECAUSE  ANGELS  ARE  RECIPIENTS,  THE  LORD  ALONE  IS 
HEAVEN. 

113.  Heaven  is  called  "the  dwelling-place  of  God,"  also 
"the  throne  of  God,"  and  from  this  it  is  believed  that  God  is 
there  as  a  king  in  his  kingdom.  But  God  (that  i?.,  the  Lord)  is  in 
the  snn  above  the  heavens,  and  by  His  presence  in  heat  and 
light,  is  in  the  heavens  (as  is  shown  in  the  last  two  paragraphs). 
But  although  the  Lord  is  present  in  heaven  in  that  manner, 
still  He  is  there  as  in  Himself  For  (as  shown  just  above,  n. 
108-112)  the  distance  between  the  sun  and  heaven  is  not 
distance,  but  appearance  of  distance ;  and  since  that  distance 
is  only  an  appearance  it  follows  that  the  Lord  Himself  is  in 
heaven,  for  He  is  in  the  love  and  wisdom  of  the  angels  of  heaven  ; 
and  since  He  is  in  the  love  and  wisdom  of  all  angels,  and 
angels  constitute  heaven.  He  is  in  the  whole  heaven. 

114.  The  Lord  not  only  is  in  heaven,  but  is  heaven  itself; 
for  love  and  wisdom  are  what  make  the  angel,  and  these  two 
with  angels  are  the  Lord's  ;  from  which  it  follows  that  the  Lord 
is  heaven.  For  angels  are  not  angels  from  what  is  their  own, 
for  what  is  their  own  is  altogether  like  what  is  man's  own,  which 
is  evil.  An  angel's  selfhood  is  such  because  all  angels  were 
once  men,  and  this  selfhood  clings  to  the  angels  from  their  birth. 
It  is  only  put  aside,  and  so  far  as  it  is  put  aside  the  angels  re- 
ceive love  and  wisdom,  that  is,  the  Lord,  in  themselves.  Any- 
one, if  he  will  only  elevate  his  understanding  a  little,  can  see 
that  the  Lord  can  dwell  in  angels,  only  in  what  is  His,  that  is, 
in  what  is  His  very  own,  which  is  love  and  wisdom,  and  not 
at  all  in  the  selfhood  of  angels,  which  is  evil.  From  this  it  is, 
that  so  far  as  evil  is  put  away  so  far  the  Lord  is  in  them,  and 
so  far  they  are  angels.  The  very  angelic  itself  of  heaven 
is  Love  Divine  and  Wisdom  Divine.  This  Divine  is  called  the 
angelic  when  it  is  in  angels.  From  this,  again,  it  is  evident 
that  angels  are  angels  from  the  Lord,  and  not  from  themselves  ; 
consequently,  the  same  is  true  of  heaven. 

115.  But  how  the  Lord  is  in  an  angel  and  an  angel  in  the 
Lord  cannot  be  comprehended,  unless  the  nature  of  the  con- 
junction is  known.  Conjunction  is  of  the  Lord  with  the  angel 
and  of  the  angel  with  the  Lord ;  conjundion,  therefore,  is 
reciprocal.  On  the  part  of  the  angel  it  is  as  follows.  The 
angel,  in  like  manner  as  man,  has  no  other  feeling  than  that  he 


46  ANGELIC   WISDOM 

is  in  love  and  wisdom  from  himself,  consequently  as  if  love  and 
wisdom  were  his,  or  his  own.  Unless  he  so  felt  there  would  be 
no  conjunclion,  thus  the  Lord  would  not  be  in  him,  nor  he  in 
the  Lord.  Nor  can  it  be  possible  for  the  Lord  to  be  in  any 
angel  or  man,  without  the  one  in  whom  the  Lord  is,  with  love 
and  wisdom,  having  a  feeling  and  sense  as  if  they  were  his  own. 
By  this  means  the  Lord  is  not  only  received,  but  also,  when 
received,  is  retained,  and  likewise  loved  in  return.  And  by  this, 
also,  the  angel  is  made  wise  and  continues  wise.  Who  can  wish 
to  love  the  Lord  and  his  neighbor,  and  who  can  wish  to  be  wise, 
without  a  sense  and  feeling  that  what  he  loves,  learns,  and  imbibes 
is,  as  it  were,  his  own  ?  Who  otherwise  can  retain  it  in  himself? 
If  this  were  not  so,  the  inflowing  love  and  wisdom  would  have 
no  abiding-place,  for  it  would  flow  through  and  not  affe6f  ;  thus 
an  angel  would  not  be  angel,  nor  would  man  be  man  ;  he  would 
be  merely  like  something  inanimate.  From  all  this  it  can  be 
seen  that  there  must  be  an  ability  to  reciprocate  that  there  may 
be  conjunction. 

J.J.^»  It  shall  now  be  explained  how  it  comes  that  an  angel 
perceives  and  feels  as  his  own,  and  thus  receives  and  retains 
that  which  yet  is  not  his  ;  for,  as  was  said  above,  an  angel 
is  not  an  angel  from  what  is  his  own,  but  from  those  things 
which  he  has  from  the  Lord.  The  essence  of  the  matter  is 
this  : — Every  angel  has  freedom  and  rationality  ;  these  two  he 
has  to  the  end  that  he  may  be  capable  of  receiving  love  and 
wisdom  from  the  Lord.  Yet  neither  of  these,  freedom  nor 
rationality,  is  his,  they  are  the  Lord's  with  him.  But  since 
the  two  are  intimately  conjoined  to  his  life,  so  intimately  that 
they  may  be  said  to  be  joined  into  it,  they  appear  to  be  his 
very  own.  It  is  from  them  that  he  is  able  to  think  and  will, 
and  to  speak  and  a6l ;  and  what  he  thinks,  wills,  speaks,  and 
does  from  them,  appears  as  if  it  were  from  himself  This  gives 
him  the  ability  to  reciprocate,  and  by  means  of  this  con- 
junflion  is  possible.  But  so  far  as  an  angel  believes  that  love 
and  wisdom  are  really  in  him,  and  thus  lays  claim  to  them  for 
himself  as  if  they  were  his  own,  so  far  the  angelic  is  not  in 
him,  and  therefore  he  has  no  conjunction  with  the  Lord  ;  for  he 
is  not  in  truth,  and  as  truth  makes  one  with  the  light  of 
heaven,  so  far  he  cannot  be  in  heaven  ;  for  he  thereby  denies 
that  he  lives  from  the  Lord,  and  believes  that  he  lives  from  him- 
self, and  that  he  therefore  possesses  Divine  essence.  In  these 
two,  freedom  and  rationality,  the  life  which  is  called  angelic  and 
human  consists.     From  all  this  it  can  be  seen  that  for  the  sake 


CONXERXIXG    DIVINE    LOVE. — N.    II6-II9.  47 

of  conjundion  with  the  Lord,  the  angel  has  the  ability  to  re- 
ciprocate, but  that  this  ability,  in  itself  considered,  is  not  his 
but  the  Lord's.  From  this  it  is,  that  if  he  abuses  this  ability 
to  reciprocate,  by  which  he  perceives  and  feels  as  his  own 
what  is  the  Lord's,  which  is  done  by  appropriating  it  to  him- 
self, he  falls  from  the  angelic  state.  That  conjunction  is  reci- 
procal, the  Lord  Himself  teaches  {John  xiv.  20-24 ;  xv.  4-6)  ; 
also  that  the  conjunction  of  the  Lord  with  man  and  of 
man  with  the  Lord,  is  in  those  things  of  the  Lord  that  are 
called  His  words  {John  xv.  7). 

II7«  Some  are  of  the  opinion  that  Adam  was  in  such 
liberty  or  freedom  of  choice  as  to  be  able  to  love  God  and 
be  wise  from  himself,  and  that  this  freedom  of  choice  was  lost 
in  his  posterity.  But  this  is  an  error  ;  for  man  is  not  life,  but  is 
a  recipient  of  life  (see  above,  n.  4-6,  54-60)  ;  and  he  who  is  a 
recipient  of  life  cannot  love  and  be  wise  from  anything  of  his 
own  ;  consequently,  when  Adam  willed  to  be  wise  and  to  love 
on  his  own  account,  he  fell  from  wisdom  and  love,  and  was  cast 
out  of  Paradise. 

XlS.  What  has  just  been  said  of  an  angel  is  likewise  true 
of  heaven,  which  consists  of  angels,  since  the  Divine  in  great- 
est and  least  things  is  the  same  (as  was  shown  above,  n.  77-82). 
What  is  said  of  an  angel  and  of  heaven  is  likewise  true  of 
man  and  the  Church,  for  the  angel  of  heaven  and  the  man  of 
the  Church  act  as  one  through  conjunction  ;  in  fa6t,  a  man 
of  the  Church  is  an  angel,  in  respe6t  to  the  interiors  which 
are  of  his  mind.  By  a  man  of  the  Church  is  meant  a  man 
in  whom  the  Church  is. 


In  the  spiritual  world  the  east  is  w^here  the  Lord 
appears  as  a  sun,  and  from  that  the  other  quar- 
ters are  determined. 

119.  The  sun  of  the  spiritual  world  and  its  essence,  also 
its  heat  and  light,  and  the  presence  of  the  Lord  thereby,  have 
been  treated  of;  a  description  is  now  to  be  given  of  the 
quarters  in  the  spiritual  world.  That  sun  and  that  world  are 
treated  of,  because  God  and  love  and  wisdom  are  treated  of; 
and  to  treat  of  these  subjects  except  from  their  very  origin 
would  be  to  proceed  from  effe6ls,  not  from  causes.  Yet  from 
effects  nothing  but  efife6ls  can  be  learned ;  when  effe6ls  alone 
are  considered  no  cause  is  brought  to  light ;   but  causes  reveal 


48  ANGELIC    WISDOM 

effects.  To  know  effedls  from  causes  is  to  be  wise ;  but  to 
search  for  causes  from  effe61:s  is  not  to  be  wise,  because  fallacies 
then  present  themselves,  which  the  investigator  calls  causes, 
and  this  is  to  turn  wisdom  into  foolishness.  Causes  are  things- 
prior,  and  efTe6ls  are  things  posterior ;  and  things  prior  cannot 
be  seen  from  things  posterior,  but  things  posterior  can  be  seen 
from  things  prior.  This  is  order.  For  this  reason  the  spiritual- 
world  is  here  first  treated  of,  for  all  causes  are  there,  and  after-  ' 
wards  the  natural  world,  where  all  things  that  appear  are 
effects. 

120.  The  quarters  in  the  spiritual  world  shall  now  be 
spoken  of.  There  are  quarters  there  in  like  manner  as  in  the 
natural  world,  but  like  that  world  itself,  they  are  spiritual ; 
while  the  quarters  in  the  natural  world,  like  that  world  itself,^ 
are  natural ;  the  difference  between  them,  therefore,  is  so  great 
that  they  have  nothing  in  common.  In  each  world  there  are 
four  quarters,  which  are  called  east,  west,  south,  and  north. 
In  the  natural  world,  these  four  quarters  are  constant,  deter- 
mined by  the  sun  on  the  meridian  ;  opposite  this  is  north,  on  one 
side  is  east,  on  the  other,  west.  These  quarters  are  determined 
by  the  meridian  of  each  place;  for  the  sun's  station  on  the 
meridian  at  each  point  is  always  the  same,  and  is  therefore 
fixed.  In  the  spiritual  world  it  is  different.  The  quarters 
there  are  determined  by  the  sun  of  that  world,  which  appears 
constantly  in  its  own  place,  and  where  it  appears  is  the  east ; 
consequently  the  determination  of  the  quarters  in  that  world 
is  not  from  the  south,  as  in  the  natural  world,  but  from  the 
east ;  opposite  to  this  is  west,  on  one  side  is  south,  and  on 
the  other,  north.  But  that  these  quarters  are  not  determined 
by  the  sun,  but  by  the  inhabitants  of  that  world,  who  are 
angels  and  spirits,  will  be  seen  in  what  follows. 

121,  As  these  quarters,  by  virtue  of  their  origin,  which  is 
the  Lord  as  a  sun,  are  spiritual,  so  the  dwelling-places  of  angels 
and  spirits,  all  of  which  are  according  to  these  quarters,  are 
also  spiritual.  They  are  spiritual,  because  angels  and  spirits 
have  their  places  of  abode  according  to  their  reception  of  love 
and  wisdom  from  the  Lord.  Those  in  a  higher  degree  of 
love  dwell  in  the  east ;  those  in  a  lower  degree  of  love  in  the 
west ;  those  in  a  higher  degree  of  wisdom,  in  the  south  ;  and 
those  in  a  lower  degree  of  wisdom,  in  the  north.  From  this 
it  is  that,  in  the  Word,  by  "the  east,"  in  the  highest  sense,  is 
meant  the  Lord,  and  in  a  relative  sense  love  to  Him  ;  by  the 
"west,"  a  diminishing  love  to  Him  ;  by  the  "south"  wisdom  in 


CONCERNING    DIVINE    LOVE. — N.    12O-125,  49 

light;  and  by  the  "north"  wisdom  in  shade;  or  similar  things 
relatively  to  the  state  of  those  who  are  treated  ofl 

122*  Since  the  east  is  the  point  from  which  all  quarters 
in  the  spiritual  world  are  determined,  and  by  the  east,  in  the 
highest  sense,  is  meant  the  Lord,  and  also  Divine  Love,  it  is 
evident  that  the  source  from  which  all  things  are,  is  the  Lord 
and  love  to  Him,  and  that  one  is  remote  from  the  Lord  in 
the  measure  in  which  he  is  not  in  that  love,  and  dwells  either 
in  the  west,  or  in  the  south,  or  in  the  north,  at  distances  cor- 
responding to  the  reception  of  love. 

123*  Since  the  Lord  as  a  sun  is  constantly  in  the  east, 
the  ancients,  with  whom  all  things  of  worship  were  represent- 
ative of  spiritual  things,  turned  their  faces  to  the  east  in  their 
devotions  ;  and  that  they  might  do  the  like  in  all  worship,  they 
turned  their  temples  also  in  that  dire<51ion.  From  this  it  is 
that,  at  the  present  day,  churches  are  built  in  like  manner. 


The  QUARTERS  IN  THE  SPIRITUAL  WORLD  ARE  NOT  FROM  THE 

Lord  as  a  sun,  but  from  the  angels  according  to 
reception. 

124.  It  has  been  stated  that  the  angels  dwell  separate  from 
each  other ;  some  in  the  eastern  quarter,  some  in  the  western, 
some  in  the  southern,  and  some  in  the  northern  ;  and  that  those 
who  dwell  in  the  eastern  quarter  are  in  a  higher  degree  of 
love ;  those  in  the  western,  in  a  lower  degree  of  love ;  those  in 
the  southern,  in  the  light  of  wisdom  ;  and  those  in  the  northern, 
in  the  shade  of  wisdom.  This  diversity  of  dwelling-places 
appears  as  though  it  were  from  the  Lord  as  a  sun,  but  it  is 
really  from  the  angels.  The  Lord  is  not  in  a  greater  and 
lesser  degree  of  love  and  wisdom,  that  is,  as  a  sun  He  is  not  in 
a  greater  or  lesser  degree  of  heat  and  light  with  one  than  with 
another,  for  He  is  everywhere  the  same.  But  He  is  not  received 
by  one  in  the  same  degree  as  by  another ;  and  this  makes 
them  appear  to  themselves  to  be  more  or  less  distant  from  one 
another,  with  variety  as  regards  the  quarters.  From  this  it; 
follows  that  quarters  in  the  spiritual  world  are  nothing  else  than 
various  receptions  of  love  and  wisdom,  and  thence  of  heat  and 
light  from  the  Lord  as  a  sun.  That  this  is  so  is  plain  from 
what  was  shown  above  (n.  108-112),  that  in  the  spiritual  world 
distances  are  appearances. 

125.  As  the  quarters  are  various  receptions  of  love  and 


5©  ANGELIC    WISDOM 

wisdom  by  the  angels,  the  variety  from  which  that  appearance 
springs  shall  now  be  explained.  The  Lord  is  in  the  angel, 
and  the  angel  in  the  Lord  (as  was  shown  in  a  preceding 
article).  But  on  account  of  the  appearance  that  the  Lord  as  a 
sun  is  outside  of  the  angel,  there  is  also  the  appearance  that  the 
Lord  sees  him  from  the  sun,  and  that  he  sees  the  Lord  in  the 
sun.  This  is  almost  like  the  appearance  of  an  image  in  a  mirror. 
Speaking,  therefore,  according  to  that  appearance,  it  may  be 
said  that  the  Lord  sees  and  looks  at  each  one  face  to  face,  but 
that  the  angels,  on  their  part,  do  not  thus  behold  the  Lord. 
Those  who  are  in  love  to  the  Lord  from  the  Lord  see  Him 
direclly  in  front ;  these,  therefore,  are  in  the  east  and  the  west ; 
but  those  who  are  more  in  wisdom  see  the  Lord  indire6lly  to  the 
right,  and  those  who  are  less  in  wisdom  indirectly  to  the  left ; 
therefore  the  former  are  in  the  south,  and  the  latter  in  the  north. 
The  view  of  these  is  indirect  because  love  and  wisdom  (as  has 
been  said  before),  although  they  proceed  from  the  Lord  as  one, 
are  not  received  as  one  by  angels  ;  and  the  wisdom  which  is  in 
excess  of  the  love,  while  it  appears  as  wisdom,  is  not,  because 
in  the  overplus  of  wisdom  there  is  no  life  from  love.  From 
all  this  it  is  evident  whence  comes  the  diversity  of  reception 
according  to  which  angels  appear  to  dwell  in  different  quarters 
in  the  spiritual  world. 

126*  That  this  variety  of  reception  of  love  and  wisdom  is 
what  gives  rise  to  the  quarters  in  the  spiritual  world  can  be  seen 
from  the  fa6l  that  an  angel  changes  his  quarter  according  to  the 
increase  or  decrease  of  love  with  him  ;  from  which  it  is  evident 
that  the  quarter  is  not  from  the  Lord  as  a  sun,  but  from  the 
angel  according  to  reception.  It  is  the  same  with  man  as 
regards  his  spirit.  In  respe6l  to  his  spirit,  he  is  in  some  quar- 
ter of  the  spiritual  world,  whatever  quarter  of  the  natural  world 
he  may  be  in,  for  quarters  in  the  spiritual  world,  as  has  been 
said  above,  have  nothing  in  common  with  quarters,  in  the 
natural  world.  Man  is  in  the  latter  as  regards  his  body,  but  in 
the  former  as  regards  his  spirit. 

127*  In  order  that  love  and  wisdom  may  make  one  in 
angel  or  man,  there  are  pairs  in  all  the  things  of  his  body.  The 
eyes,  ears,  and  nostrils  are  pairs  ;  the  hands,  loins,  and  feet  are 
pairs  ;  the  brain  is  divided  into  two  hemispheres,  the  heart  into 
two  chambers,  the  lungs  into  two  lobes,  and  in  like  manner  the 
other  parts.  Thus  in  angel  and  man  there  is  right  and  left ;  and 
all  their  right  parts  have  relation  to  the  love  from  which  wisdom 
comes  ;  and  all  the  left  parts,  to  the  wisdom  which  is  from  love  ; 


CONCERNING    DIVINE   LOVE. — N.   126-13O.  51 

or,  what  is  the  same,  all  the  right  i)arts  have  relation  to  the  good 
from  which  truth  comes  ;  and  all  the  left  parts,  to  the  truth 
which  is  from  good.  Angel  and  man  have  these  pairs  in  order 
that  love  and  wisdom,  or  good  and  truth,  may  a6l  as  one,  and, 
as  one,  may  have  regard  to  the  Lord.  But  of  this  more  in 
what  follows. 

128.  From  all  this  it  can  be  seen  in  what  fallacy  and  con- 
sequent falsity  those  are,  who  suppose  that  the  Lord  bestows 
heaven  arbitrarily,  or  arbitrarily  allows  one  to  become  wise  and 
loving  more  than  another,  when,  in  truth,  the  Lord  is  just  as 
desirous  that  one  may  become  wise  and  be  saved  as  another. 
For  he  provides  means  for  all ;  and  every  one  becomes  wise 
and  is  saved  in  the  measure  in  which  he  accepts  these  means, 
and  lives  in  accordance  with  them.  For  the  Lord  is  the  same 
with  one  as  with  another ;  but  the  recipients,  who  are  angels 
and  men,  are  unlike  by  reason  of  unlike  reception  and  life. 
That  this  is  so  can  be  seen  from  what  has  just  been  said  of 
spiritual  quarters,  and  of  the  dwelling-places  of  the  angels  in 
accordance  with  them  ;  namely,  that  the  diversity  is  not  from 
the  Lord  but  from  the  recipients. 


Angels  turn  their  faces  constantly  to  the  Lord  as 
a  sun,  and  thus  have  the  south  to  the  right, 
the  north  to  the  left,  and  the  west  behind 

THEM. 

129.  All  that  is  here  said  of  angels,  and  of  their  turning 
to  the  Lord  as  a  sun,  is  also  to  be  understood  of  man,  as  regards 
his  spirit.  For  man  in  respe6l  to  his  mind  is  a  spirit,  and  if  in 
love  and  wisdom,  is  an  angel ;  consequently,  after  death,  when 
he  has  put  off  his  externals,  which  he  had  derived  from  the 
natural  world,  he  becomes  a  spirit  or  an  angel.  And  because 
angels  turn  their  faces  constantly  toward  the  sun  in  the  east,  thus 
toward  the  Lord,  it  is  said  also  of  any  man  who  is  in  love  and 
wisdom  from  the  Lord,  that  "he  sees  God,"  that  "he  looks  to 
God,"  that  "he  has  God  before  his  eyes,"  by  which  is  meant 
that  he  lives  as  an  angel  does.  Such  things  are  spoken  of  in 
the  world,  because  they  a6lually  have  existence  both  in  heaven 
and  in  the  spirit  of  man.  Who  does  not  look  before  himself  to 
God  when  he  prays,  to  whatever  quarter  his  face  may  be 
turned? 

130.  Angels  turn  their  faces  constantly  to  the  Lord  as  a 


52  ANGELIC    WISDOM 

sun,  because  they  art  in  the  Lord,  and  the  Lord  in  them  ;  and 
the  Lord  interiorly  leads  their  affe6lions  and  thoughts,  and  turns 
them  constantly  to  Himself;  consequently  they  cannot  do  other- 
wise than  look  towards  the  east  where  the  Lord  appears  as  a 
sun  ;  from  which  it  is  evident  that  angels  do  not  turn  them- 
selv^es  to  the  Lord,  but  the  Lord  turns  them  to  Himself  For 
when  angels  think  interiorly  of  the  Lord,  they  only  think  ot 
Him  as  being  in  themselves.  Real  interior  thought  does  not 
cause  distance,  but  exterior  thought,  which  a6ls  as  one  with  the 
sight  of  the  eyes  ;  and  for  the  reason  that  exterior  thought,  but 
not  interior,  is  in  space  ;  and  when  not  in  space,  as  in  the  spirit- 
ual world,  it  is  still  in  the  appearance  of  space.  But  these 
things  can  be  little  understood  by  the  man  who  thinks  about  God 
from  space.  For  God  is  everywhere,  yet  not  in  space.  Thus 
He  is  both  within  and  without  an  angel ;  consequently  an  angel 
can  see  God,  that  is,  the  Lord,  both  within  himself  and  with- 
out himself;  within  himself  when  he  thinks  from  love  and  wis- 
dom, without  himself  when  he  thinks  about  love  and  wisdom. 
But  these  things  will  be  treated  of  in  detail  in  treatises  on  The 
Lord^ s  Omnipresence,  Omniscie7ice,  and  Oinnipote^ice .  Let  every 
man  guard  himself  against  falling  into  the  detestable  false  doc- 
trine that  God  has  infused  Himself  into  men,  and  that  He  is  in 
them,  and  no  longer  in  Himself;  for  God  is  everywhere,  as  well 
within  man  as  without,  for  apart  from  space  He  is  in  all  space 
(as  was  shown  above,  n.  7-10,  69-72)  ;  whereas  if  He  were  in 
man.  He  would  be  not  only  divisible,  but  also  contained  in 
space ;  yea,  man  then  might  even  think  himself  to  be  God. 
This  heresy  is  so  abominable,  that  in  the  spiritual  world  it 
stinks  like  carrion. 

131.  The  turning  of  angels  to  the  Lord  is  such,  that,  at 
every  turn  of  their  bodies  they  look  toward  the  Lord  as  a  sun 
in  front  of  them.  An  angel  may  turn  himself  round  and  round, 
thereby  seeing  the  various  things  which  surround  him,  still  the 
Lord  as  a  sun  appears  constantly  before  his  face.  This  may 
seem  wonderful,  yet  it  is  the  truth.  It  has  also  been  granted 
to  me  to  see  the  Lord  thus  as  a  sun.  I  see  Him  now  before 
my  face  ;  and  for  several  years  I  have  so  seen  Him,  to  what- 
ever quarter  of  the  world  I  have  turned. 

X32.  Since  the  Lord  as  a  sun,  consequently  the  east,  is 
before  the  faces  of  all  angels  of  heaven,  it  follows  that  the  south 
is  to  their  right ;  the  north,  to  the  left ;  and  the  west,  behind 
them  ;  and  this,  too,  at  every  turn  of  the  body.  For,  as 
said  before,  all  quarters  in  the  spiritual  world  are  determined 


CONXERNING    DIVINE    LOVE. — N.    I3I-I35.  53 

from  the  east ;  therefore  those  who  have  the  east  before  their  eyes 
are  in  these  very  quarters,  yea,  are  themselves  what  determine 
the  quarters;  for  (as  was  shown  above,  n.  124-128)  the  quar- 
ters are  not  from  the  Lord  as  a  sun,  but  from  the  angels  accord- 
ing to  reception. 

133.  Now  since  heaven  is  made  up  of  angels,  and  angels 
are  of  such  a  nature,  it  follows  that  all  heaven  turns  itseli 
to  the  Lord,  and  that,  by  means  of  this  turning,  heaven  is 
ruled  by  the  Lord  as  one  man,  as  in  His  sight  it  is  one  man. 
That  heaven  is  as  one  man  in  the  sight  of  the  Lord  may  be 
seen  in  the  work  on  Heaven  and  Hell  (n.  59-87).  Also  from 
this  are  the  quarters  of  heaven. 

134.  Since  the  quarters  are  thus  inscribed  as  it  were  on  the 
angel,  as  well  as  on  the  whole  heaven,  an  angel,  unlike  man 
in  the  world,  knows  his  own  home  and  his  own  dwelling-place 
wherever  he  goes,  Man  does  not  know  his  home  and  dwelling- 
place  from  any  spiritual  quarter  in  himself,  because  he  thinks 
from  space,  thus  from  the  quarters  of  the  natural  world,  which 
have  nothing  in  common  with  the  quarters  of  the  spiritual 
world.  But  birds  and  beasts  have  such  knowledge,  for  it  is 
implanted  in  them  to  know  of  themselves  their  homes  and 
dwelling-places,  as  is  evident  from  abundant  observation  ;  a  proof 
that  such  is  the  case  in  the  spiritual  world ;  for  all  things  which 
have  existence  in  the  natural  world  are  effe6ls,  and  all  things 
which  have  existence  in  the  spiritual  world  are  the  causes  of 
these  effects.  There  does  not  exist  a  natural  that  does  not  derive 
its  cause  from  a  spiritual. 


All  interior  things  of  the  angels,  both  of  mind  and 

BODY,  are  turned  TO  THE  LORD  AS  A  SUN. 

135.  Angels  have  understanding  and  will,  and  they  have  a 
face  and  body.  They  have  also  the  interior  things  of  the  under- 
standing and  will,  and  of  the  face  and  body.  The  interiors  of 
the  understanding  and  will  are  such  as  pertain  to  their  interior 
afife6lion  and  thought ;  the  interiors  of  the  face  are  the  brains  ; 
and  the  interiors  of  the  body  are  the  viscera,  chief  among  which 
are  the  heart  and  lungs.  In  a  word,  angels  have  each  and  all 
things  that  men  on  earth  have ;  it  is  from  these  things  that 
angels  are  men.  External  form,  apart  from  these  internal  things, 
does  not  make  them  men,  but  external  form  together  with, 
yea,  from,  internals,  for  otherwise  they  would  be  only  images 


54  ANGELIC    WISDOM 

of  man,  in  which  there  would  be  no  life,  because  inwardly  there 
would  be  no  form  of  life. 

X36*  It  is  well  known  that  the  will  and  understanding  rule 
the  body  at  pleasure,  for  what  the  understanding  thinks,  the 
mouth  speaks,  and  what  the  will  wills,  the  body  does.  From 
this  it  is  plain  that  the  body  is  a  form  corresponding  to  the 
understanding  and  will.  And  because  form  also  is  predicated 
of  understanding  and  will,  it  is  plain  that  the  form  of  the  body 
corresponds  to  the  form  of  the  understanding  and  will.  But  this 
is  not  the  place  to  describe  the  nature  of  these  respe6live  forms. 
In  each  form  there  are  things  innumerable  ;  and  these,  on  either 
side,  a.S.  as  one,  because  they  mutually  correspond.  It  is  from 
this  that  the  mind  (that  is,  the  will  and  understanding)  rules 
the  body  at  its  beck,  thus  as  entirely  as  it  rules  its  own  self. 
From  all  this  it  follows  that  the  interiors  of  the  mind  adl  as 
one  with  the  interiors  of  the  body,  and  the  exteriors  of  the 
mind  with  the  exteriors  of  the  body.  The  interiors  of  the  mind, 
likewise  the  interiors  of  the  body,  will  be  considered  further 
on,  when  degrees  of  life  have  been  treated  of 

I37»  Since  the  interiors  of  the  mind  make  one  with  the 
interiors  of  the  body,  it  follows  that  when  the  interiors  of  the 
mind  turn  themselves  to  the  Lord  as  a  sun,  those  of  the  body 
turn  themselves  in  like  manner ;  and  because  the  exteriors  of 
both,  of  mind  as  well  as  body,  depend  upon  tkeir  interiors, 
they  also  do  the  same.  For  what  the  external  does,  it  does 
from  internals,  the  general  deriving  all  it  has  from  the  par- 
ticulars by  which  it  exists.  From  this  it  is  evident  that  as  an 
angel  turns  his  face  and  body  to  the  Lord  as  a  sun,  all  the  in- 
teriors of  his  mind  and  body  are  turned  in  the  same  dire6lion. 
It  is  the  same  with  man,  if  he  has  the  Lord  constantly  before 
his  eyes,  which  is  the  case  if  he  is  in  love  and  wisdom.  He  then 
looks  to  the  Lord  not  only  with  eyes  and  face,  but  also  with  all 
the  mind  and  all  the  heart,  that  is,  with  all  things  of  the  will  and 
understanding,  together  with  all  things  of  the  body. 

138.  This  turning  to  the  Lord  is  an  a6lual  turning,  a  kind 
of  elevation  ;  for  there  is  an  uplifting  into  the  heat  and  light  ol 
heaven,  which  is  done  by  the  interiors'  becoming  opened  ;  and 
when  these  are  opened,  love  and  wisdom  flow  into  the  interiors 
of  the  mind,  and  the  heat  and  light  of  heaven  into  the  interiors  oi 
the  body.  From  this  comes  elevation,  like  a  rising  out  of  cloud 
into  clear  air,  or  out  of  air  into  ether.  Moreover,  love  and  wis- 
dom, with  their  heat  and  light,  are  the  Lord  with  man  ;  and 
He,  as  was  said  before,  turns  man  to  Himself     It  is  the  reverse 


COXCERNIXG    DIVINE    LOVE. — N.    I36-I4I.  55 

with  those  who  ai  e  not  in  love  and  wisdom,  especially  with  those 
who  are  opposed  to  love  and  wisdom.  Their  interiors,  both  of 
mind  and  body,  are  closed  ;  and  when  closed,  the  exteriors  re-a6l 
against  the  Lord,  for  such  is  their  inherent  nature.  Conse- 
quently, such  persons  turn  themselves  backward  from  the  Lord  ; 
and  turning  oneself  backward  is  turning  to  hell, 

139*  This  a6lual  turning  to  the  Lord  is  from  love  together 
with  wisdom  ;  not  from  love  alone,  nor  from  wisdom  alone;  for' 
love  alone  is  like  an  esse  without  its  existe^e,  since  love  has  its 
existence  in  wisdom  ;  and  wisdom  without  love  is  like  an  exis- 
tere  without  its  esse,  since  wisdom  has  its  existence  from  love. 
Love  is  indeed  possible  without  wisdom  ;  but  such  love  is  man's, 
and  not  the  Lord's.  Wisdom  also  is  possible  without  love; 
but  such  wisdom,  although  from  the  Lord,  has  not  the  Lord  in 
it ;  for  it  is  like  the  light  of  winter,  which  is  from  the  sun ;  still 
the  sun's  essence,  which  is  heat,  is  not  in  it. 


Every    spirit,   whatever   his    quality,   turns    in    like 
manner  to  his  ruling  love. 

140*  It  shall  first  be  explained  what  a  spirit  is,  and  what 
an  angel  is.  Every  man  after  death  comes,  in  the  first  place, 
into  the  world  of  spirits,  which  is  midway  between  heaven  and 
hell,  and  there  passes  through  his  own  times,  that  is,  his  own 
states,  and  becomes  prepared,  according  to  his  life,  either  for 
heaven  or  for  hell.  So  long  as  one  stays  in  that  world  he  is 
called  a  spirit.  He  who  has  been  raised  out  of  that  world  into 
heaven  is  called  an  angel ;  but  he  who  has  been  cast  down  into 
hell  is  called  either  a  satan  or  a  devil.  So  long  as  these  continue 
in  the  world  of  spirits,  he  who  is  preparing  for  heaven  is  called 
an  angelic  spirit ;  and  he  who  is  preparing  for  hell,  an  infernal 
spirit ;  meanwhile  the  angelic  spirit  is  conjoined  with  heaven, 
and  the  infernal  spirit  with  hell.  All  spirits  in  the  world  of 
spirits  are  adjoined  to  men  ;  because  men,  in  respe6l  to  the  inte- 
riors of  their  minds,  are  in  like  manner  between  heaven  and 
hell,  and  through  these  spirits,  communicate  with  heaven  or 
with  hell  according  to  their  life.  It  is  to  be  observed  that  the 
world  of  spirits  is  one  thing,  and  the  spiritual  world  another ; 
the  world  of  spirits  is  that  which  has  just  been  spoken  of;  but 
the  spiritual  world  includes  that  \vorld,  and  heaven  and  hell. 

141.  Since  the  subje6l  now  under  consideration  is  the  turn- 
ing of  angels  and  spirits  to  their  own  loves  by  reason  of  these 


56  ANGELIC   WISDOM 

loves,  something  shall  be  said  about  loves.  The  whole  heaven  is 
divided  into  societies  according  to  all  the  differences  of  loves  ;  in 
like  manner  hell,  and  in  like  manner  the  world  of  spirits.  But 
heaven  is  divided  into  societies  according  to  the  differences  ol 
heavenly  loves ;  hell,  into  societies,  according  to  the  differences 
of  infernal  loves ;  and  the  world  of  spirits,  according  to  the 
differences  of  loves  both  heavenly  and  infernal.  There  are  two 
loves  which  are  the  head  of  all  the  rest,  that  is,  lo  which  all 
other  loves  stand  related  ;  the  love  v/hich  is  the  head  of  all 
heavenly  loves,  or  to  which  they  all  relate,  is  love  to  the  Lord ; 
and  the  love  which  is  the  head  of  all  infernal  loves,  or  to  which 
they  all  relate,  is  the  love  of  rule  springing  from  the  love  of  self. 
These  two  loves  are  diametrically  opposed  to  each  other. 

142.  Since  these  two  loves,  love  to  the  Lord  and  love  of 
rule  springing  from  love  of  self,  are  wholly  opposed  to  each 
other,  and  since  all  who  are  in  love  to  the  Lord  turn  to  the 
Lord  as  a  sun  (as  was  shown  in  the  preceding  article),  it  can 
be  seen  that  all  who  are  in  the  love  of  rule  springing  from  love 
of  self,  turn  their  backs  to  the  Lord.  They  thus  face  in  oppo- 
site directions,  because  those  who  are  in  love  to  the  Lord  love 
nothing  more  than  to  be  led  by  the  Lord,  and  will  that  the 
Lord  alone  shall  rule  ;  while  those  who  are  in  the  love  of  rule 
springing  from  love  of  self,  love  nothing  more  than  to  be  led  by 
themselves,  and  will  that  themselves  alone  may  rule.  This  is 
called  a  love  of  rule  springing  from  love  of  self,  because  there 
is  a  love  of  rule  springing  from  a  love  of  performing  uses,  which 
is  a  spiritual  love,  because  it  makes  one  with  love  towards  the 
neighbor.  Still  this  cannot  be  called  a  love  of  rule,  but  a  love 
of  performing  uses. 

X43.  Every  spirit,  of  whatever  quality,  turns  to  his  own 
ruling  love,  because  love  is  the  life  of  every  one  (as  was  shown 
in  Part  I.,  n.  1-3);  and  life  turns  its  receptacles,  called  mem- 
bers, organs,  and  viscera,  thus  the  whole  man,  to  that  society 
which  is  in  a  love  similar  to  itself,  thus  where  its  own  love  is. 

144.  Since  the  love  of  rule  springing  from  love  of  self 
is  wholly  opposed  to  love  to  the  Lord,  the  spirits  who  are  in  that 
love  of  rule  turn  the  face  backwards  from  the  Lord,  and  there- 
fore look  with  eyes  to  the  west  in  the  spiritual  world  ;  and  being 
thus  bodily  in  a  reversed  position,  they  have  the  east  behind 
them,  the  north  at  their  right,  and  the  south  at  their  left.  They 
have  the  east  behind  them  because  they  hate  the  Lord  ;  they 
have  the  north  at  their  right,  because  they  love  fallacies  and 
falsities  therefrom  ;  and  they  have  the  south  at  their  left,  because 


CONXERNING    DIVINE    LOVE. — X.   I42-I46.  57 

they  despise  the  hqht  of  wisdom.  They  may  turn  in  every 
dire61:ion,  and  yet  all  things  which  they  see  about  them  appear 
similar  to  their  love.  All  such  are  sensual-natural ;  and  some 
are  of  svich  a  nature  as  to  imagine  that  they  alone  live,  looking 
upon  others  as  images.  They  believe  themselves  to  be  wise 
above  all  others,  though,  in  truth,  they  are  insane. 

145*  In  the  spiritual  world  ways  are  seen,  laid  out  like 
ways  in  the  natural  world  ;  some  leading  to  heaven,  and  some 
to  hell ;  but  the  ways  leading  to  hell  are  not  visible  to  those 
going  to  heaven,  nor  are  the  ways  leading  to  heaven  visible  to 
those  going  to  hell.  There  are  countless  ways  of  this  kind  ;  for 
there  are  ways  which  lead  to  every  society  of  heaven  and  to 
every  society  of  hell.  Each  spirit  enters  the  way  which  leads 
to  the  society  of  his  own  love,  nor  does  he  see  the  ways  leading 
in  other  dire6lions.  Thus  it  is  that  each  spirit,  as  he  turns 
himself  to  his  ruling  love,  goes  forward  in  it. 


Divine  Love  and  Divine  Wisdom  proceeding  from  the 
Lord  as  a  sun  and  producing  heat  and  light  in 
heaven,  are  the  proceeding  Divine,  which  is  the 
Holy  Spirit. 

146.  In  77/1?  Don.7'ine  of  the  New  Jerusalem  cojicejiiitig  the 
I^ord  it  has  been  shown,  that  God  is  one  in  person  and  essence, 
in  whom  there  is  a  trinity,  and  that  that  God  is  the  Lord ; 
also,  that  the  trinity  in  Him  is  called  Father,  Son,  and  Holy 
Spirit ;  and  that  the  Divine  from  which,  [Creative  Divine]  is 
called  the  Father ;  the  Human  Divine,  the  Son  ;  and  the  Pro- 
ceeding Divine,  the  Holy  Spirit.  The  Divine  is  called  "Proceed- 
ing," but  the  reason  for  its  being  so  called  is  not  known.  It  is 
not  known,  because  until  now  it  has  been  unknown  that  the 
Lord  appears  before  the  angels  as  a  sun,  from  which  sun  pro- 
ceeds heat  which  in  its  essence  is  Divine  Love,  together  with 
light  which  in  its  essence  is  Divine  Wisdom.  So  long  as  these 
things  were  unknown,  it  could  not  be  known  that  the  Pro- 
ceeding Divine  is  not  a  Divine  by  itself ;  consequently  the  Atha- 
nasian  do6lrine  of  the  trinity  declares  that  there  is  one  person 
of  the  Father,  another  of  the  Son,  and  another  of  the  Holy 
Spirit.  Now,  however,  when  it  is  known  that  the  Lord  appears 
as  a  sun,  a  correft  idea  may  be  had  of  the  Proceeding  Divine, 
which  is  called  the  Holy  Spirit,  that  it  is  one  with  the  Lord, 
but  proceeds  from  Him,  as  heat  and  light  from  a  sun.     For  the 


58  ANGELIC   WISDOM 

same  reason  angels  are  in  Divine  heat  and  Divine  light  just  so 
far  as  they  are  in  love  and  wisdom.  Without  knowing  that 
the  Lord  appears  as  a  sun  in  the  spiritual  world,  and  that  His 
Divine  thus  proceeds,  it  can  in  no  way  be  known  what  is  meant 
by  "proceeding,"  whether,  for  instance,  it  is  simply  communi- 
cating those  things  which  are  the  Father's  and  the  Son's,  or 
simply  enlightening  and  teaching.  Yet  since  it  has  been  known 
that  God  is  one,  and  is  omnipresent,  it  is  not  in  accord  with 
enlightened  reason  to  recognize  the  Proceeding  Divine  as  a 
Divine  by  itself,  and  to  call  it  God,  and  thus  divide  God. 

I4.7*  ^t  h^s  been  shown  above  that  God  is  not  in  space, 
and  that  He  is  therefore  omnipresent ;  also  that  the  Divine  is 
the  same  everyw'here,  but  that  its  apparent  variety  is  in  angels 
and  men  from  difference  of  reception.  Now  since  the  Proceed- 
ing Divine,  from  the  Lord  as  a  sun,  is  in  light  and  heat,  and 
light  and  heat  flow  first  into  universal  recipients,  which  in  the 
world  are  called  atmospheres,  and  these  are  the  recipients  oi 
clouds,  it  can  be  seen  that  as  the  interiors  pertaining  to  the 
understanding  of  man  or  angel,  are  veiled  by  such  clouds,  so  is 
he  a  receptacle  of  the  Proceeding  Divine.  By  clouds  are  meant 
spiritual  clouds,  which  are  thoughts.  These,  if  from  truths,  are 
in  accordance,  but  if  from  falsities,  are  at  variance  with  Divine 
Wisdom  ;  consequently,  in  the  spiritual  world  thoughts  from 
truths,  when  presented  to  the  sight,  appear  as  shining  white 
clouds,  but  thoughts  from  falsities  as  black  clouds.  From  all 
this  it  can  be  seen  that  the  Proceeding  Divine  is  indeed  in  every 
man,  but  is  variously  veiled  by  each. 

148.  As  the  Divine  itself  is  present  in  angel  and  man  by 
spiritual  heat  and  light,  those  who  are  in  the  truths  of  Divine 
Wisdom  and  in  the  goods  of  Divine  Love,  when  affedled  by 
these,  and  from  afifeftion  think  from  them  and  about  them,  are 
said  to  glow  with  love  to  God ;  this  sometimes  becomes  so 
evident  as  to  be  perceived  and  felt,  as  when  a  preacher  speaks 
from  zeal.  These  same  are  also  said  to  be  enlightened  by  God, 
because  the  Lord,  by  his  Proceeding  Divine,  not  only  kindles 
the  will  with  spiritual  heat,  but  also  enlightens  the  understand- 
ing with  spiritual  light. 

149.  From  the  following  passages  in  the  Word  it  is  plain 
that  the  Holy  Spirit  is  the  same  as  the  Lord,  and  is  truth  itself, 
from  which  man  has  enlightenment. 

Jesus  said,  "When  the  spirit  of  truth  is  come,  he  will  guide  you  into  all 
truth;  he  shall  not  speak  of  himself;  but  vvhatsoevei  he  shall  have 
heard,  that  shall  he  speak"  {John  xvi.  13). 


CONCERNING    DIVINE    LOVE. — N.   I47-I52.  59 

"He  shall  glorify  Me;  for  he  shall  receive  of  Mine,  and  shall  show  it 

unto  you"  {John  xvi.  14,  15). 
That  He  will  be  with  the  disciples  and  in  them  {John  [xiv.  17 ;]  xv.  26). 
Jesus  said,  "The  words  that  I  speak  unto  you,  they  are  spirit  and  they 

are  life  "  {John  vi.  63). 

From  these  passages  it  is  evident  that  the  Truth  itself  which 
proceeds  from  the  Lord,  is  called  the  Holy  Spirit ;  and  because 
it  is  in  light,  it  enlightens. 

150*  Enlightenment,  which  is  attributed  to  the  Holy  Spirit, 
is  indeed  in  man  from  the  Lord,  yet  it  is  effedted  by  spirits  and 
angels  as  mediums.  But  the  nature  of  that  mediation  cannot  yet 
be  described  ;  only  it  may  be  said  that  angels  and  spirits  can  in 
no  way  enlighten  man  from  themselves,  because  they,  like  man, 
are  enlightened  by  the  Lord  ;  and  as  they  are  enlightened  in 
like  manner,  it  follows  that  all  enlightenment  is  from  the  Lord 
alone.  It  is  effe6led  by  angels  or  spirits  as  mediums,  because 
the  man  when  he  is  enlightened  is  placed  in  the  midst  of  angels 
and  spirits  who,  more  than  others,  receive  enlightenment  from 
the  Lord  alone. 


The  Lord  created  the  universe  and  all  things  there- 
of BY  MEANS  OF  THE  SUN  WHICH  IS  THE  FIRST  PRO 
CEEDING  OF  DiVINE  LoVE  AND  DiVINE  WiSDOM. 

151.  By  ' '  the  Lord ' '  is  meant  God  from  eternity,  that  is, 
Jehovah,  who  is  called  Father  and  Creator,  because  He  is  one 
with  Him,  as  has  been  shown  in  The  Doctrine  of  the  New 
Jerusalem  concerning  the  Lord;  consequently  in  the  following 
pages,  where  also  creation  is  treated  of.  He  is  called  the  Lord. 

152.  That  all  things  in  the  universe  were  created  by  Di- 
vine Love  and  Divine  Wisdom  was  fully  shown  in  Part  L, 
(particularly  in  n.  52,  53)  ;  here  now  it  is  to  be  shown  that  this 
was  done  by  means  of  the  sun,  which  is  the  first  proceeding  of 
Divine  Love  and  Divine  Wisdom.  No  one  who  is  capable  of 
seeing  efifedls  by  causes,  and  afterwards  from  causes  efte6ls  in 
their  order  and  sequence,  can  deny  that  the  sun  is  the  first 
of  creation,  for  all  the  things  that  are  in  its  world  have 
perpetual  existence  from  it ;  and  because  they  have  perpetual 
existence  from  it,  their  existence  was  derived  from  it.  The 
one  Involves-  and  is  proof  of  the  other ;  for  all  things  are 
under  the  sun's  view,  since  it  determined  that  they  should  be, 
and  to  hold  under  its  view  is  to  determine  perpetually ;  there- 
fore it  is  said  that  subsistence  is  perpetual  existence.     If,  more- 


6o  ANGELIC    WISDOM 

over,  any  thing  were  to  be  withdrawn  entirely  from  the  sun's, 
influx  through  the  atmospheres,  it  would  instantly  be  dissipated  ; 
for  the  atmospheres,  which  are  purer  and  purer,  and  are  ren- 
dered a6live  in  power  by  the  sun,  hold  all  things  in  conne6lion. 
Since,  then,  the  perpetual  existence  of  the  universe,  and  of 
every  thing  pertaining  to  it,  is  from  the  sun,  it  is  plain  that  the 
sun  is  the  first  of  creation,  from  which  [is  all  else].  The  sun 
is  spoken  of  as  creating,  but  this  means  the  Lord,  by  means  of 
the  sun  ;  for  the  sun  also  is  created  by  the  Lord. 

153.  There  are  two  suns  through  which  all  things  have  been 
created  by  the  Lord,  the  sun  of  the  spiritual  world  and  the  sun 
of  the  natural  world.  All  things  were  created  by  the  Lord 
through  the  sun  of  the  spiritual  world,  not  through  the  sun  of 
natural  world,  since  the  latter  is  far  below  the  former';  it  is 
in  middle  distance  ;  above  it  is  the  spiritual  world,  and  below 
it  is  the  natural  world.  This  sun  of  the  natural  world  was 
created  to  render  aid,  as  a  kind  of  substitute ;  this  aid  will  be 
spoken  of  in  what  follows. 

154.  The  universe  and  all  things  thereof  were  created  by 
the  Lord,  the  sun  of  the  spiritual  world  serving  as  a  medium, 
because  that  sun  is  the  first  proceeding  of  Divine  Love  and 
Divine  Wisdom,  and  from  Divine  Love  and  Divine  Wisdom 
all  things  are  (as  was  pointed  out  above,  n.  52-82).  In  every 
thing  created,  greatest  as  well  as  least,  there  are  these  three, 
end,  cause  and  efre6f:.  A  created  thing  in  which  these  three 
are  not,  is  impossible.  In  what  is  greatest,  that  is,  in  the  uni- 
verse, these  three  exist  in  the  following  order  ;  in  the  sun,  which 
is  the  first  proceeding  of  Divine  Love  and  Divine  Wisdom,  is 
the  end  of  all  things  ;  in  the  spiritual  world  are  the  causes  of  all 
things  ;  in  the  natural  world  are  the  efifefts  of  all  things.  How 
these  three  are  in  things  first  and  last  shall  be  shown  in  what 
follows.  Since,  then,  no  created  thing  is  possible  in  which 
these  three  are  not,  it  follows  that  the  universe  and  all  things 
thereof  were  created  by  the  Lord  through  the  sun,  wherein 
is  the  end  of  all  things. 

155*  Creation  itself  cannot  be  brought  within  man's  com- 
prehension unless  space  and  time  are  removed  from  thought; 
but  if  these  are  removed,  it  can  be  comprehended.  Removing 
these  if  you  can,  or  as  much  as  you  can,  and  keeping  the  mind 
In  ideas  abstra6led  from  space  and  time,  you  will  perceive 
that  there  is  no  difference  between  the  maximum  of  space  and 
the  minimum  of  space  ;  and  then  you  cannot  but  have  a  similar 
idea  of  the  creation  of  the  universe  as  of  the  creation   of  the 


CONCERNING    DIVINE    LOVE. — N.    153-157.  61 

particulars  therein ;  you  will  also  perceive  that  diversity  in 
created  things  springs  from  this,  that  there  are  infinite  things  in 
God-Man,  consequently  things  without  limit  in  the  sun  which 
is  the  first  proceeding  fi-om  Him  ;  these  countless  things  are 
presented  as  in  an  image,  in  the  created  universe.  From  this 
it  is  that  no  one  thing  can  anywhere  be  precisely  like  another. 
From  this  comes  that  variety  of  all  things  which  is  presented  to 
sight,  in  the  natural  world  together  with  space,  but  in  the  spirit- 
ual world  with  appearance  of  space ;  and  it  is  a  variety  both  of 
generals  and  of  particulars.  These  are  the  things  which  have 
been  pointed  out  in  Part  I.,  where  it  is  shown  that  in  God-Man 
infinite  things  are  one  distindly  (n.  17-22);  that  all  things  in 
the  universe  were  created  by  Divine  Love  and  Divine  Wisdom, 
(n.  52,  53)  ;  that  all  things  in  the  created  universe  are  recipients 
of  the  Divine  Love  and  of  the  Divine  Wisdom  of  God-Man  (n. 
54-60) ;  that  the  Divine  is  not  in  space  (n.  7-10)  ;  that  the  Di- 
vine apart  from  space  fills  all  spaces  (n.  69-72)  ;  that  the  Divine 
is  the  same  in  things  greatest  and  least  (n.  77-82). 

156.  The  creation  of  the  universe,  and  of  all  things  thereof, 
cannot  be  said  to  have  been  wrought  from  space  to  space,  or 
from  time  to  time,  thus  progressively  or  successively,  but  from 
eternity  and  from  infinity ;  not  from  eternity  of  time,  because 
there  is  no  such  thing,  but  from  eternity  not  of  time,  for  this 
is  the  same  with  the  Divine  ;  nor  from  infinity  of  space,  because 
again  there  is  no  such  thing,  but  from  infinity  not  of  space, 
which  also  is  the  same  with  the  Divine.  These  things,  I  know, 
transcend  the  ideas  of  thoughts  that  are  in  natural  light,  but 
they  do  not  transcend  the  ideas  of  thoughts  that  are  in  spiritual 
light,  for  in  these  there  is  nothing  of  space  and  time.  Neither 
do  they  wholly  transcend  ideas  that  are  in  natural  light ;  for 
i-vhen  it  is  said  that  infinity  of  space  is  not  possible,  this  is  com- 
firmed  by  every  one  from  reason.  It  is  the  same  with  eternity, 
for  this  is  infinity  of  time.  If  you  say  "to  eternity,"  it  is  com- 
prehensible from  time;  but  "from  eternity"  is  not  comprehen- 
sible, unless  time  is  removed. 


The  sun  of  the  natural  world  is  pure  fire,  conse- 
quently DEAD  ;  nature  ALSO  IS  DEAD,  BECAUSE  IT 
DERIVES  ITS  ORIGIN  FROM  THAT  SUN. 

157.    Creation  itself  cannot  be  ascribed  in  the  least  to  the 
sun  of  the  natural  world,  but  must  be  wholly  ascribed  to  the  sun 


62  ANGELIC   WISDOM 

of  the  spiritual  world ;  because  the  sun  ol  the  natural  world  is 
altogether  dead  ;  but  the  sun  of  the  spiritual  world  is  living  ;  for 
it  is  the  first  proceeding  of  Divine  Love  and  Divine  Wisdom  ; 
and  what  is  dead  does  not  a6l  at  all  from  itself,  but  is  a6ted 
upon  ;  consequently  to  ascribe  to  it  anything  of  creation  would 
be  like  ascribing  the  work  of  an  artificer  to  the  tool  which  is 
moved  by  his  hands.  The  sun  of  the  natural  world  is  pure  fire 
from  which  everything  of  life  has  been  withdrawn  ;  but  the  sun 
of  the  spiritual  world  is  fire  in  which  is  Divine  Life.  The 
angelic  idea  of  the  fire  of  the  sun  of  the  natural  world,  and  of 
the  fire  of  the  sun  of  the  spiritual  world,  is  this  ;  that  in  th^ 
fire  of  the  sun  of  the  spiritual  world  the  Divine  Life  is  within, 
but  in  the  fire  of  the  sun  of  the  natural  world  it  is  without. 
From  this  it  can  be  seen  that  the  a6luating  power  of  the  natural 
sun  is  not  from  itself,  but  from  a  living  force  proceeding  from 
the  sun  of  the  spiritual  world  ;  consequently  if  the  living  force 
of  that  sun  were  withdrawn  or  taken  away,  the  natural  sun 
would  collapse.  For  this  reason  the  worship  of  the  sun  is  the 
lowest  of  all  the  forms  of  God-worship,  for  it  is  wholly  dead, 
as  the  sun  itself  is,  and  therefore  in  the  Word  it  is  called 
"abomination." 

158.  As  the  sun  of  the  natural  world  is  pure  fire,  and 
therefore  dead,  the  heat  proceeding  from  it  is  also  dead  heat, 
likewise  the  light  proceeding  from  it  is  dead  ;  so  also  are  the 
atmospheres,  which  are  called  ether  and  air,  and  which  receive 
in  their  bosom  and  carry  down  the  heat  and  light  of  that  sun  ; 
and  as  these  are  dead  so  are  each  and  all  things  of  the  earth  which 
are  beneath  the  atmospheres,  and  are  called  soils,  yet  these, 
one  and  all,  are  encompassed  by  what  is  spiritual,  proceeding  and 
flowing  forth  from  the  sun  of  the  spiritual  world.  Unless  they 
had  been  so  encompassed,  the  soils  could  not  have  been  stirred 
into  activity,  and  have  produced  forms  of  uses,  which  are  plants, 
nor  forms  of  life,  which  are  animals  ;  nor  could  have  supplied 
the  materials  by  which  man  begins  and  continues  to  exist. 

159*  Now  since  nature  begins  from  that  sun,  and  all  that 
springs  forth  and  continues  to  exist  from  it  is  called  natural,  it 
follows  that  nature,  with  each  and  every  thing  pertaining  thereto, 
is  dead.  It  appears  in  man  and  animal  as  if  alive,  because 
of  the  life  which  accompanies  and  actuates  it. 

l6o«  Since  these  lowest  things  of  nature  which  form  soils 
are  dead,  and  are  not  changeable  and  varying  according  to 
states  of  affe61:ions  and  thoughts,  as  in  the  spiritual  world,  but 
unchangeable  and  fixed,  therefore  in  nature  there  are  spaces  and 


CONCERNING    DIVINE    LOVE. — N.    I58-163.  63 

spacial  distances.  There  are  such  things,  because  creation  has 
there  terminated,  and  abides  at  rest.  From  this  it  is  evident 
that  spaces  are  a  property  of  nature ;  and  because  in  nature 
spaces  are  not  appearances  of  spaces  according  to  states  of  life, 
as  they  are  in  the  spiritual  world,  these  also  may  be  called  dead 

l6l«  Since  times  in  like  manner  are  settled  and  constant, 
they  also  are  a  property  of  nature ;  for  the  length  of  a  day  is  con- 
stantly twenty-four  hours,  and  the  length  of  a  year  is  constantly 
three  hundred  and  sixty-five  days  and  a  quarter.  The  very 
states  of  light  and  shade,  and  of  heat  and  cold,  which  cause 
these  periods  to  vary,  are  also  regular  in  their  return.  The 
states  which  recur  daily  are  morning,  noon,  evening,  and  night ; 
those  recurring  yearly  are  spring,  summer,  autumn,  and  winter. 
Moreover,  the  annual  states  modify  regularly  the  daily  states. 
All  these  states  are  likewise  dead  because  they  are  not  states  of 
life,  as  in  the  spiritual  world  ;  for  in  the  spiritual  world  there  is 
continuous  light  and  there  is  continuous  heat,  the  light  corre- 
sponding to  the  state  of  wisdom,  and  the  heat  to  the  state 
of  love  with  the  angels ;  consequently  the  states  of  these  are 
living. 

162*  From  all  this  the  foolishness  of  those  who  ascribe  all 
things  to  nature  can  be  seen.  Those  who  have  confirmed 
themselves  in  favor  of  nature  have  brought  themselves  to  such 
a  state  that  they  are  no  longer  willing  to  raise  the  mind  above 
nature ;  consequently  their  minds  are  shut  above  and  opened 
below.  Man  thus  becomes  natural-sensual,  that  is,  spiritually 
dead ;  and  because  he  then  thinks  only  from  such  things  as  he 
has  imbibed  from  his  bodily  senses,  that  is,  through  the  senses 
from  the  world,  he  at  heart  even  denies  God.  Then  because 
conjun6lion  with  heaven  is  broken,  conjun6lion  with  hell  takes 
place,  the  capacity  to  think  and  will  alone  remaining ;  the 
capacity  to  think,  from  rationality,  and  the  capacity  to  will,  from 
freedom  ;  these  two  capacities  every  man  has  from  the  Lord,  nor 
are  they  ever  taken  away.  These  two  capacities  devils  have,  the 
same  as  angels  ;  but  devils  devote  them  to  insane  thinking  and 
evil  doing,  but  angels  to  becoming  wise  and  doing  good. 


Without  a  double  sun,  one  living  and  the  other  dead, 
NO  creation  is  possible. 

163.    The  universe  in  general  is  divided  into  two  worlds, 
the  spiritual  and  the  natural.      In  the  spiritual  world  are  angels 


64  ANGELIC    WISDOM 

and  spirits,  in  the  natural  world  men.  In  external  appearance 
these  two  worlds  are  entirely  alike,  so  alike  that  they  cannot 
be  distinguished  ;  but  internally  they  are  entirely  unlike.  The 
men  themselves  in  the  spiritual  world,  who  (as  was  said  above) 
are  called  angels  and  spirits,  are  spiritual,  and,  being  spiritual, 
they  think  spiritually  and  speak  spiritually.  But  the  men  of 
the  natural  world  are  natural,  and  therefore  think  naturally  and  ^ 
speak  naturally  ;  and  spiritual  thought  and  speech  have  nothing 
in  common  with  natural  thought  and  speech.  From  this  it 
is  plain  that  these  two  worlds,  the  spiritual  and  the  natural,  are 
entirely  distinct  from  each  other,  so  that  they  can  in  no  respect 
be  together. 

164a  Now  as  these  two  worlds  are  so  distinft,  it  is  neces- 
sary that  there  should  be  two  suns,  one  fi-om  which  all  spiritual 
things  are,  and  another  from  which  all  natural  things  are. 
And  as  all  spiritual  things  in  their  origin  are  living,  and  all 
natural  things  from  their  origin  are  dead,  and  these  origins  are 
suns,  it  follows  that  the  one  sun  is  living  and  the  other  dead ; 
also,  that  the  dead  sun  itself  is  created  by  the  Lord  through 
the  living  sun. 

165*  A  dead  sun  was  created  to  this  end,  that  in  outmosts 
all  things  may  be  fixed,  settled,  and  constant,  and  thus  there 
may  be  forms  of  existence  which  shall  be  pfjrmanent  and  durable. 
In  this  and  in  no  other  way  is  creation  founded.  The  terra- 
queous globe,  in  which,  upon  which,  and  about  which,  such, 
things  exist,  is  a  kind  of  base  and  support ;  for  it  is  the  outmost 
work  \ultiinum  opus\  in  which  all  things  terminate,  and  upon 
which  they  rest.  It  is  also  a  kind  of  matrix,  out  of  which 
effe6ls,  which  are  ends  of  creation,  are  produced,  as  will  be 
shown  in  what  follows. 

l66«  That  every  thing  was  created  by  the  Lord  through 
the  living  sun,  and  nothing  through  the  dead  sun,  can  be  seen 
from  this,  that  what  is  living  disposes  what  is  dead  in  submis- 
sion to  itself,  and  forms  it  for  uses,  which  are  its  ends  ;  but  the 
reverse  never  occurs.  Only  a  person  bereft  of  reason  and  who 
is  ignorant  of  what  life  is,  can  think  that  all  things  are  from 
nature,  that  life  even  comes  from  nature.  Nature  cannot  dis- 
pense life  to  anything,  since  nature  in  itself  is  wholly  inert. 
For  what  is  dead  to  a6l  upon  what  is  living,  or  for  dead  force  to 
a6l  upon  living  force,  or,  what  is  the  same,  for  the  natural  to  a6l 
upon  the  spiritual,  is  entirely  contrary  to  order,  therefore  so  to 
think  is  contrary  to  the  light  of  sound  reason.  What  is  dead, 
that  is,  the  natural,  may  indeed  in  many  ways  be  perverted  or 


CONCERNING    DIVINE    LOVE. — N.    164-16S.  65 

changed  by  external  accidents,  but  it  cannot  a6l  upon  life ; 
on  the  contrary  life  a<5ls  into  it,  according  to  the  induced 
change  of  form.  It  is  the  same  with  physical  influx  into  the 
spiritual  operations  of  the  soul ;  this,  it  is  known,  does  not 
occur,  for  it  is  not  possible. 

The  END  OF  CREATION  HAS  EXISTENCE  IN  OUTMOSTS,  WHICH 
END  IS  THAT  ALL  THINGS  MAY  RETURN  TO  THE  CRE- 
ATOR AND  THAT  THERE  MAY  BE  CONJUNCTION, 

167.  In  the  first  place,  something  shall  be  said  about  ends. 
There  are  three  things  which  follow  in  order,  called  first  end, 
middle  end,  and  last  end ;  they  are  also  called  end,  cause,  and 
effe6l.  These  three  must  be  together  in  every  thing,  that  it 
may  be  anything.  For  a  first  end  without  a  middle  end,  and 
at  the  same  time  a  last  end,  is  impossible ;  or,  what  is  the  same, 
an  end  alone,  without  a  cause  and  an  effedl  is  impossible. 
Equally  impossible  is  a  cause  alone  without  an  end  from  which 
and  an  effect  in  which  it  is,  or  an  effe6l  alone,  that  is,  an  effect 
without  its  cause  and  end.  That  this  is  so  may  be  compre- 
hended if  it  be  observed  that  an  end  without  an  effe6l,  that  is, 
separated  from  an  effeft,  is  a  thing  destitute  of  existence,  and 
therefore  a  mere  term.  For  in  order  that  an  end  may  actually 
be  an  end  it  must  be  terminated,  and  it  is  terminated  in  its 
effect,  wherein  it  is  first  called,  because  it  is  first,  an  end.  It 
appears  as  if  the  agent  or  the  efficient  exists  by  itself;  but  this 
so  appears  from  its  being  in  the  effe6l ;  but  if  it  is  separated 
from  the  effect  it  instantly  vanishes.  From  all  this  it  is  evident 
that  these  three,  end,  cause,  and  effe6l,  must  be  in  every  thing 
to  make  it  anything. 

l68*  It  must  be  known  further,  that  the  end  is  everything 
in  the  cause,  and  everything  in  the  effe6l ;  from  this  it  is  that 
end,  cause,  and  effe6l,  are  called  first  end,  middle  end,  and  last 
end.  But  that  the  end  may  be  everything  in  the  cause,  there 
must  be  something  from  the  end  in  the  cause  wherein  the  end 
must  be ;  and  that  the  end  may  be  everything  in  the  effe6l, 
there  must  be  something  from  the  end  through  the  cause,  in 
the  effect,  wherein  the  end  must  be.  The  end  cannot  be  in 
itself  alone,  but  must  be  in  something  having  existence  from  it, 
in  which  it  can  dwell  as  to  all  that  is  its  own,  and  by  afting, 
come  into  effedl,  until  it  has  permanent  existence.  That  in 
which  it  has  permanent  existence  is  the  last  end,  which  is 
called  effe6l. 


66  ANGELIC   WISDOM 

169.  These  three,  namely,  end,  cause,  and  effefl,  are  in 
the  created  universe,  both  in  its  greatest  and  least  parts.  The)-' 
are  in  the  greatest  and  least  parts  of  the  created  unixerse, 
because  they  are  in  God  the  Creator,  who  is  the  Lord  from 
eternity.  But  since  He  is  Infinite,  and  in  the  Infinite  infinite 
things  are  one  distindlly  (as  was  shown  above,  n.  17-22),  there- 
fore also  these  three  in  Him,  and  in  His  infinites,  are  one  dis- 
tinctly. From  this  it  is  that  the  uni\erse,  which  was  created 
from  His  Bsse,  and  which,  regarded  as  to  uses,  is  His  image, 
possesses  tliese  three  in  all  its  parts,  both  general  and  par- 
ticular. 

170.  The  universal  end,  that  is,  the  end  of  all  things  ot 
creation,  is  that  there  may  be  an  eternal  conjunclion  of  the 
Creator  with  the  created  uni\erse ;  and  this  is  not  possible 
unless  there  are  subje6ls  wherein  His  Divine  can  be  as  in  Itself, 
tlius  in  which  it  can  dwell  and  abide.  In  order  that  these 
subi'eifis  mav  be  dwelling-places  and  mansions  of  Him,  they 
must  be  recipients  of  His  love  and  wisdom  as  of  themselves ; 
such,  therefore,  as  will  elevate  themselves  to  the  Creator  as  of 
themselves,  and  conjoin  themselves  with  Him.  Without  this 
abilitv  to  reciprocate  no  conjundlion  is  possible.  These  sub- 
jeifls  are  men,  who  are  able  as  of  themselves  to  elevate  and 
conjoin  themselves.  That  men  are  such  subjecls,  and  that  they 
are  recipients  of  the  Divine  as  of  themselves,  has  been  pointed 
out  above  many  times.  By  means  of  this  conjundlion,  the 
Lord  is  present  in  every  work  created  by  Him  ;  for  everything 
has  been  created  for  man  as  its  end ;  consequently  the  uses  of 
all  created  things  ascend  by  degrees  from  outmosts  to  man. 
and  through  man  to  God  the  Creator  from  whom  [are  all 
things]  (as  was  shown  above,  n.  65-6S). 

171.  To  this  last  end  creation  progresses  continually, 
through  end,  cause,  and  efle<5l,  because  these  three  are  in  the 
Lord  the  Creator  (as  was  said  just  above)  ;  also  the  Divine  apart 
from  space  is  in  all  space  (n.  69-72)  ;  and  is  the  same  in  things 
greatest  and  least  (n.  77-S2)  ;  from  which  it  is  evident  tliat  the 
created  universe,  in  its  general  progression  to  its  last  end,  is 
relatively  tlie  middle  end.  For  out  of  the  earth  forms  of 
uses  are  continually  raised  by  the  Lord  the  Creator,  in  their 
order  up  to  man,  who  as  to  his  body  is  also  from  it.  There- 
after, man  is  elevated  by  die  reception  of  love  and  wisdom 
from  the  Lord ;  and  for  this  reception  of  love  and  wisdom, 
all  means  are  provided  ;  and  he  has  been  so  made  as  to  be 
able  to  receive,  if  he  will.     From  what  has  now  been  said  it 


CONCERNING    DIVINE    LOVE. — N.     169-172.  67 

can  be  seen,  though  as  yet  only  in  a  general  manner,  that  the 
end  of  creation  has  existence  in  outmost  things  ;  which  end  is, 
that  all  things  may  return  to  the  Creator,  and  that  there  may 
be  conjundlion. 

172.  That  these  three,  end,  cause,  and  effe6i,  are  in  each 
and  everything  created,  can  also  be  seen  from  this,  that  all 
effe(5ls,  which  are  called  last  ends,  become  anew  first  ends  in 
uninterrupted  succession  from  the  First,  who  is  the  Lord  the 
Creator,  even  to  the  last  end,  which  is  the  conjun6lion  of  man 
with  Him.  That  all  last  ends  become  anew  first  ends  is  plain 
from  this,  that  there  can  be  nothing  so  inert  and  dead  as  to 
have  no  efficient  power  in  it.  Even  out  of  sand  there  is  a  kind 
of  exhalation,  such  as  gives  power  to  produce,  and  therefore  to 
effeft  something. 


68  ANGELIC   WISDOM 


5^art  €{)ii:ti. 


In  the  spiritual  world  there  are  atmospheres,  waters 

AND  earths,  just  AS  IN  THE  NATURAL  WORLD  ;  ONLY 
THE  FORMER  ARE  SPIRITUAL,  WHILE  THE  LATTER  ARE 
NATURAL. 

I73«  It  has  been  said  in  the  preceding  pages,  and  shown 
in  the  work  on  Heaven  and  Hell,  that  the  spiritual  world  is 
like  the  natural  world,  with  the  difference  only  that  each  and 
every  thing  of  the  spiritual  world  is  spiritual,  and  each  and 
every  thing  of  the  natural  world  is  natural.  As  these  two 
worlds  are  alike,  there  are  in  both,  atmospheres,  waters,  and 
earths,  which  are  the  generals  through  and  from  which  each 
and  all  things  have  their  existence  with  infinite  variety. 

I74.»  As  regards  the  atmospheres,  which  are  called  ethers 
and  airs,  they  are  alike  in  both  worlds,  the  spiritual  and  the 
natural,  except  that  they  are  spiritual  in  the  spiritual  world,  and 
natural  in  the  natural  world.  The  former  are  spiritual,  because 
they  have  their  existence  from  the  sun  which  is  the  first  proceed- 
ing of  the  Divine  Love  and  Divine  Wisdom  of  the  Lord,  and 
from  Him  receive  within  them  the  Divine  fire  which  is  love, 
and  the  Divine  light  which  is  wisdom,  and  carry  these  down  to 
the  heavens  where  the  angels  dwell,  and  cause  the  presence  of 
that  sun  there  in  things  greatest  and  least.  The  spiritual  at- 
mospheres are  divided  substances,  that  is,  minute  forms,  origin- 
ating from  the  sun.  As  these  each  singly  receive  the  sun,  its 
fire,  distributed  among  so  many  substances,  that  is,  so  many, 
forms,  and  as  it  were  enveloped  by  them,  and  tempered  by' 
these  envelopments,  becomes  heat,  adapted  finally  to  the  love 
of  angels  in  heaven  and  of  spirits  under  heaven.  The  same  is 
true  of  the  light  of  that  sun.  In  this  the  natural  atmospheres 
are  like  spiritual  atmospheres,  that  they  also  are  divided  sub- 
stances or  minute  forms  originating  from  the  sun  of  the  natural 
world ;  these  also  singly  receive  the  sun  and  store  up  its  fire  in 


CONCERNING    DIVINE    LOVE. — N.    173-177.  69 

themselves,  and  temper  it,  and  carry  it  down  as  heat  to  earth, 
where  men  dwell.     The  same  is  true  of  natural  light. 

I75»  The  difference  between  spiritual  and  natural  atmo- 
spheres is  that  spiritual  atmospheres  are  receptacles  of  Divine 
fire  and  Divine  light,  thus  of  love  and  wisdom,  for  they  enclose 
these  interiorly  within  them  ;  while  natural  atmospheres  are 
receptacles,  not  of  Divine  fire  and  Divine  light,  but  of  the  fire 
and  light  of  their  own  sun,  which  in  itself  is  dead,  as  was  shown 
above ;  consequently  there  is  nothing  interiorly  in  them  from 
the  sun  of  the  spiritual  world,  although  they  are  environed  by 
spiritual  atmospheres  from  that  sun.  This  difference  between 
spiritual  and  natural  atmospheres  has  been  learned  from  the 
wisdom  of  angels. 

X7^*  That  there  are  atmospheres  in  the  spiritual,  just 
as  in  the  natural,  world,  can  be  seen  from  this,  that  angels  and 
spirits  breathe,  and  also  speak  and  hear  just  as  men  do  in  the 
natural  world ;  and  respiration,  speech,  and  hearing  are  all 
effe6led  by  means  of  a  lowest  atmosphere,  which  is  called  air ; 
it  can  be  seen  also  from  this,  that  angels  and  spirits,  like  men 
in  the  natural  world,  have  sight,  and  sight  is  possible  only  by 
means  of  an  atmosphere  purer  than  air ;  also  from  this,  that 
angels  and  spirits  like  men  think  and  are  moved  by  affe6lion, 
and  thought  and  affe6lion  are  not  possible  except  by  means  of 
still  purer  atmospheres  ;  and  finally  from  this,  that  all  parts  of 
the  bodies  of  angels  and  spirits,  external  as  well  as  internal,  are 
held  together  in  conne6lion  by  atmospheres,  the  external  by  air 
and  the  internal  by  ethers.  Without  the  surrounding  pressure 
and  adlion  of  these  atmospheres  the  interior  and  exterior  forms 
of  the  body  would  evidently  dissolve  away.  Since  angels  are 
spiritual,  and  each  and  all  things  of  their  bodies  are  held  to- 
gether in  conne6lion,  form,  and  order  by  means  of  atmospheres, 
it  follows  that  these  atmospheres  are  spiritual ;  they  are  spirit- 
ual, because  they  arise  from  the  spiritual  sun  which  is  the  first 
proceeding  of  the  Lord's  Divine  Love  and  Wisdom. 

177.  That  there  are  also  waters  and  lands  in  the  spiritual 
as  well  as  in  the  natural  world,  with  the  difference  that  these 
waters  and  lands  are  spiritual,  has  been  said  above  and  has 
been  shown  in  the  work  on  Heaven  and  Hell;  and  because 
these  are  spiritual,  they  are  moved  and  modified  by  the  heat 
and  light  of  the  spiritual  sun,  the  atmospheres  therefrom  serv- 
ing as  mediums,  just  as  waters  and  lands  in  the  natural  world 
are  moved  and  modified  by  the  heat  and  light  of  the  sun  of 
their  world,  its  atmospheres  serving  as  mediums. 


70  ANGELIC   WISDOM 

178.  Atmospheres,  waters,  and  lands  are  here  mentioned^ 
because  these  three  are  the  generals,  through  and  from  which 
each  and  all  things  have  their  existence  in  infinite  variety. 
The  atmospheres  are  the  a6live  forces,  the  waters  are  the 
mediate  forces,  and  the  lands  are  the  passive  forces,  from  which 
all  effe6ls  have  existence.  These  three  forces  are  such  in  their 
series  solely  by  virtue  of  the  life  which  proceeds  from  the  Lord 
as  a  sun,  and  which  makes  them  a6live. 


There  are  degrees  of  love  and  wisdom,  consequently 
degrees  of  heat  and  light,  also  degrees  of  atmo- 
SPHERES. 

179.  The  things  which  are  to  follow  cannot  be  compre- 
hended unless  it  be  known  that  there  are  degrees,  also  what 
they  are,  and  what  their  nature  is,  because  in  every  created 
thing,  thus  in  every  form,  there  are  degrees.  This  Part  of 
Angelic  Wisdom  will  therefore  treat  of  degrees.  That  there  are 
degrees  of  love  and  wisdom  can  be  clearly  seen  from  the  faft 
that  there  are  angels  of  the  three  heavens.  The  angels  of  the 
third  heaven  so  far  excel  the  angels  of  the  second  heaven  in  love 
and  wisdom,  and  these,  the  angels  of  the  lowest  heaven,  that  they 
cannot  be  together.  The  degrees  of  love  and  wisdom  distin- 
guish and  separate  them.  It  is  from  this  that  angels  of  the 
lower  heavens  cannot  ascend  to  angels  of  higher  heavens,  or  if 
allowed  to  ascend,  they  do  not  see  the  higher  angels  or  any- 
thing that  is  about  them.  They  do  not  see  them  because  the 
love  and  wisdom  of  the  higher  angels  is  of  a  higher  degree, 
transcending  the  perception  of  the  lower  angels.  For  each  angel 
is  his  own  love  and  his  own  wisdom  ;  and  love  together  with 
wisdom  in  its  form  is  a  man,  because  God,  who  is  Love  itself 
and  Wisdom  itself,  is  a  Man.  It  has  sometimes  been  permitted 
me  to  see  angels  of  the  lowest  heaven  who  have  ascended  to 
the  angels  of  the  third  heaven  ;  and  when  they  had  made  their 
way  thither,  I  have  heard  them  complaining  that  they  did  not 
see  any  one,  and  all  the  while  they  were  in  the  midst  of  the 
higher  angels.  Afterwards  they  were  instructed  that  those 
angels  were  invisible  to  them  because  their  love  and  wisdom 
were  imperceptible  to  them,  and  that  love  and  wisdom  are  what 
make  an  angel  to  appear  as  a  man. 

x8o.    That  there  must  be  degrees  of  love  and  wisdom  is 
still  more  evident  when  the  love   and  wisdom  of  angels   are 


CONCERNING    DIVINE    LOVE. — N.    178-182.  71 

compared  with  the  love  and  wisdom  of  men.  It  is  known  that 
the  wisdom  of  angels,  when  thus  compared,  is  ineffable ;  also 
it  will  be  seen  in  what  follows  that  to  men  who  are  in  natural 
love,  this  wisdom  is  incomprehensible.  It  appears  ineffable 
and  incomprehensible  because  it  is  of  a  higher  degree. 

l8l«  As  there  are  degrees  of  love  and  wisdom,  so  there 
are  degrees  of  heat  and  light.  By  heat  and  light  are  meant 
spiritual  heat  and  light,  such  as  angels  in  the  heavens  have, 
and  such  as  men  have  as  to  the  interiors  of  their  minds  ;  for 
men  have  the  same  heat  of  love  and  light  of  wisdom  that  the 
angels  do.  In  the  heavens,  such  and  so  much  love  as  the 
angels  have,  such  and  so  much  is  their  heat  ;  and  the  same  is 
true  of  their  light  as  compared  with  their  wisdom  ;  the  reason  is, 
that  with  them  love  is  in  heat,  and  wisdom  in  light  (as  was 
shown  above).  It  is  the  same  with  men  on  earth,  with  the 
difference,  however,  that  angels  feel  that  heat  and  see  that  light, 
but  men  do  not,  because  they  are  in  natural  heat  and  light ; 
and  while  they  are  in  the  natural  heat  and  light  spiritual  heat 
is  not  felt  except  through  a  certain  enjoyment  of  love,  and 
spiritual  light  is  not  seen  except  through  perception  of  truth. 
Now  since  man,  so  long  as  he  is  in  natural  heat  and  light, 
knows  nothing  of  the  spiritual  heat  and  light  within  him,  and 
since  knowledge  of  these  can  be  obtained  only  through  ex- 
perience from  the  spiritual  world,  the  heat  and  light  in  which 
the  angels  and  their  heavens  are,  shall  here  be  especially  spoken 
of.  From  this  and  from  no  other  source  can  enlightenment  on 
this  subje6l  be  had. 

182.  But  degrees  of  spiritual  heat  cannot  be  described 
from  experience,  because  love,  to  which  spiritual  heat  'corre- 
sponds, does  not  come  thus  under  ideas  of  thought ;  but  degrees 
of  spiritual  light  can  be  described,  because  light  pertains  to 
thought,  and  therefore  falls  into  ideas  of  thought.  Yet  degrees 
of  spiritual  heat  can  be  comprehended  by  their  relation  to  the 
degrees  of  light,  for  the  two  are  in  like  degree.  With  respe6l 
then  to  the  spiritual  light  in  which  angels  are,  it  has  been  granted 
me  to  see  it  with  my  eyes.  With  angels  of  the  higher  heavens, 
the  light  is  so  glistening  white  as  to  be  indescribable,  even  byi 
comparison  with  the  shining  whiteness  of  snow,  and  so  glowing 
as  to  be  indescribable  even  by  comparison  with  the  beams  of 
this  world's  sun.  In  a  word,  that  light  exceeds  a  thousand  times 
the  noonday  light  upon  earth.  But  with  angels  of  the  lower 
heavens,  the  light  can  be  described  in  a  measure  by  comparisons, 
although  it  still  exceeds  the  most  intense  liQ:ht  of  our  world. 


72  ANGELIC   WISDOM 

The  light  of  angels  of  the  higher  heavens  is  indescribable,  be- 
cause their  light  makes  one  with  their  wisdom  ;  and  because 
their  wisdom,  compared  to  the  wisdom  of  men,  is  ineffable,  thus 
also  is  their  light.  From  these  few  things  it  can  be  seen  that 
there  must  be  degrees  of  light ;  and  because  wisdom  and  love 
are  of  like  degree,  it  follows  that  there  must  be  like  degrees  ol 
heat. 

183*  Since  atmospheres  are  the  receptacles  and  con- 
tainants  of  heat  and  light,  it  follows  that  there  are  as  many 
degrees  of  atmospheres  as  there  are  degrees  of  heat  and  light ; 
also  that  there  are  as  many  as  there  are  degrees  of  love  and 
wisdom.  That  there  are  several  atmospheres,  and  that  these 
are  distin6l  from  each  other  by  means  of  degrees,  has  been 
manifested  to  me  by  much  experience  in  the  spiritual  world ; 
especially  from  this,  that  angels  of  the  lower  heavens  are  not 
able  to  breathe  in  the  region  of  higher  angels,  and  appear  to 
themselves  to  gasp  for  breath,  as  living  creatures  do  when  they 
are  raised  out  of  air  into  ether,  or  out  of  water  into  air.  More- 
over, spirits  below  the  heavens  appear  in  a  kind  of  cloud. 
That  there  are  several  atmospheres,  and  that  they  are  dis- 
tinct from  each  other  by  means  of  degrees,  may  be  seen  above 
(n.  176). 


Degrees  are  of  a  twofold  kind,  degrees  of  height 
and  degrees  of  breadth. 

184*  A  knowledge  of  degrees  is  like  a  key  to  lay  open 
the  causes  of  things,  and  to  give  entrance  into  them.  Without 
this  knowledge,  scarcely  anything  of  cause  can  be  known ;  for 
without  it,  the  obje6ls  and  subje6ls  of  both  worlds  seem  per- 
fe6lly  simple,  as  though  there  were  nothing  in  them  beyond 
that  which  meets  the  eye ;  when  yet  compared  to  the  things 
which  lie  hidden  within,  what  is  thus  seen  is  as  one  to  thousands, 
,  yea,  to  tens  of  thousands.  The  interiors  which  are  not  open 
*  to  view  can  in  no  way  be  discovered  except  through  a  know- 
ledge of  degrees.  For  things  exterior  advance  to  things  interior, 
and  through  these  to  things  inmost  by  means  of  degrees ;  not 
by  continuous  but  discrete  degrees.  "Continuous  degrees"  is 
a  term  applied  to  the  gradual  lessenings  or  decreasings  from 
grosser  to  finer,  or  from  denser  to  rarer ;  or  better,  perhaps,  to 
growths  and  increasings  from  finer  to  grosser,  or  from  rarer  to 
denser ;   precisely  like  the  gradations  of  light  to  shade,  or  of 


CONCERNING    DIVINE    LOVE. — N.    183-185.  73 

heat  to  cold.  But  discrete  degrees  are  entirely  different :  they 
are  Hke  things  prior,  subsequent  and  final ;  or  like  end,  cause, 
and  effe6l.  These  degrees  are  called  discrete,  because  the  prior 
is  by  itself;  the  subsequent  by  itself;  and  the  final  by  itself;  yet 
taken  together  they  make  one.  The  atmospheres,  which  are 
called  ethers  and  airs,  from  highest  to  lowest,  that  is,  from  the 
sun  to  the  earth,  are  separated  into  such  degrees ;  they  are  like 
simples,  collections  of  simples,  and  again  colle6lions  of  these, 
which  taken  together  are  called  a  composite.  Such  degrees 
are  discrete,  because  each  has  a  distin6l  existence,  and  these 
degrees  are  what  are  meant  by  ' '  degrees  of  height ;' '  but  the 
former  degrees  are  continuous,  because  they  increase  contin- 
uously, and  these  degrees  are  what  are  meant  by  "degrees  of 
breadth." 

185*  Each  and  all  things  which  have  existence  in  the 
spiritual  world  and  in  the  natural  world,  have  conjoint  existence 
from  discrete  degrees  and  at  the  same  time  continuous  degrees, 
that  is,  from  degrees  of  height  and  from  degrees  of  breadth. 
That  dimension  which  consists  of  discrete  degrees  is  called 
height,  and  that  which  consists  of  continuous  degrees  is  called 
breadth ;  their  position  relatively  to  the  sight  of  the  eye  not 
altering  the  designation.  Without  a  knowledge  of  these  degrees 
nothing  can  be  known  of  how  the  three  heavens  differ  from  each 
other ;  nor  can  anything  be  known  of  the  differences  of  love  and 
wisdom  of  the  angels  there ;  nor  of  the  differences  of  heat  and 
light  in  which  they  are ;  nor  of  the  differences  of  atmospheres 
which  environ  and  contain  these.  Nor  without  a  knowledge  of 
these  degrees  can  anything  be  known  of  the  differences  among 
the  interior  powers  of  the  minds  of  men,  thus  nothing  of  their 
state  as  regards  reformation  and  regeneration :  nor  anything  of 
the  differences  among  the  exterior  powers  of  the  bodies  both 
of  angels  and  men  ;  and  nothing  whatever  can  be  known  of  the 
distin6lion  between  spiritual  and  natural,  thus  nothing  of  corre- 
spondence. Nor,  indeed,  can  anything  be  known  of  any  differ- 
ence between  the  life  of  men  and  that  of  beasts,  or  between  the 
more  perfe6l  and  the  less  perfedl  animals ;  neither  of  the  differ- 
ences among  the  forms  of  the  vegetable  kingdom,  nor  among  the 
matters  of  the  mineral  kingdom.  From  which  it  can  be  seen 
that  they  who  are  ignorant  of  these  degrees  cannot  by  any  judg- 
ment see  causes ;  they  see  only  effects,  and  from  these  judge  of 
causes,  which  is  done  for  the  most  part  by  an  indudlion  which 
is  continuous  with  effects.  But  causes  produce  effc61s  not  con- 
tinuously but  discretely  ;   for  cause  is  one  thing,  and  effe6l  is 


74  ANGELIC    WISDOM 

another.  The  difference  between  the  two  is  Hke  the  difference 
Detween  antecedent  and  consequent,  or  between  that  which  forms 
and  that  which  is  formed. 

186.  That  it  may  be  still  better  comprehended  what  discrete 
degrees  are,  what  their  nature  is,  and  how  they  differ  from  con- 
tinuous degrees,  the  angelic  heavens  may  serve  as  an  example. 
There  are  three  heavens,  and  these  are  separated  by  degrees  of  ^ 
height ;  therefore  the  heavens  are  one  below  another,  nor  do 
they  communicate  with  each  other  except  by  influx,  which  pro- 
ceeds from  the  Lord  through  the  heavens  in  their  order  to  the 
lowest ;  and  not  contrariwise.  Each  heaven  by  itself,  however, 
is  divided  not  by  degrees  of  height  but  by  degrees  of  breadth. 
Those  who  are  in  the  midst,  that  is,  the  centre,  are  in  the  light 
of  wisdom  ;  but  those  who  are  around  about,  even  to  the  bound- 
aries, are  in  the  shade  of  wisdom.  Thus  wisdom  grows  less  and 
less  even  to  ignorance,  as  light  decreases  to  shade,  which  takes 
place  continuously.  It  is  the  same  with  men.  The  interiors 
belonging  to  their  minds  are  separated  into  as  many  degrees  as 
the  angelic  heavens  ;  and  these  degrees  are  one  above  another ; 
therefore  the  interiors  of  men  which  belong  to  their  minds  are 
separated  by  discrete  degrees,  that  is,  degrees  of  height.  Con- 
sequently one  may  be  in  the  lowest  degree,  then  in  a  higher, 
and  even  in  the  highest  degree,  according  to  the  degree  of  his 
wisdom  ;  moreover,  when  he  is  in  the  lowest  degree  only,  the 
higher  degree  is  shut,  but  it  is  opened  as  he  receives  wisdom 
from  the  Lord.  There  are  also  in  a  man,  as  in  heaven,  con- 
tinuous degrees,  that  is,  degrees  of  breadth.  A  man  is  like  the 
heavens  because  as  regards  the  interiors  of  his  mind,  he  is  a 
heaven  in  least  form,  in  the  measure  in  which  he  is  in  love  and 
wisdom  from  the  Lord.  That  man  as  regards  the  interiors  ol 
his  mind  is  a  heaven  in  least  form  may  be  seen  in  the  work 
on  Heaven  and  Hell  (n.  51-58). 

187.  From  these  few  considerations  it  can  be  seen,  that 
one  who  knows  nothing  about  discrete  degrees,  that  is,  degrees 
of  height,  can  know  nothing  about  the  state  of  man  as  regards 
his  reformation  and  regeneration,  which  are  effected  through 
the  reception  of  love  and  wisdom  from  the  Lord,  and  then 
through  the  opening  of  the  interior  degrees  of  his  mind  in  their 
order.  Nor  can  he  know  anything  about  influx  from  the  Lord 
through  the  heavens  nor  anything  about  the  order  into  which 
he  has  been  created.  For  if  any  one  thinks  about  these,  not 
from  discrete  degrees  or  degrees  of  height  but  from  continuous 
degrees  or  degrees  of  breadth,  he  is  not  able  to  perceive  any- 


CONCERNING    DIVINE    LOVE. — N.    186-189.  75 

thing  about  them  from  causes,  but  only  from  effefts  ;  and  to 
see  from  effe(Sls  only  is  to  see  from  fallacies,  from  which  come 
errors,  one  after  another ;  and  these  may  be  so  multiplied  by 
indu(5\ions  that  at  length  enormous  falsities  are  called  truths. 

188.  I  am  not  aware  that  anything  has  been  known  hitherto 
about  discrete  degrees  or  degrees  of  height,  only  continuous 
degrees  or  degrees  of  breadth  have  been  known  ;  yet  nothing 
of  the  real  truth  about  cause  can  become  known  without  a 
knowledge  of  degrees  of  both  kinds.  These  degrees  therefore 
shall  be  treated  of  in  the  whole  of  this  Part ;  for  it  is  the  objecl  of 
this  little  work  to  uncover  causes,  that  effe6ts  may  be  seen  from 
them,  and  thus  the  darkness  may  be  dispelled  in  which  the  man 
of  the  church  is  in  respect  to  God  and  the  Lord,  and  in  respe6l 
to  Divine  things  in  general  which  are  called  spiritual  things. 
This  I  may  mention,  that  the  angels  are  in  grief  for  the  dark- 
ness on  the  earth ;  saying  that  they  see  light  hardly  anywhere, 
and  that  men  eagerly  lay  hold  of  fallacies  and  confirm  them, 
thereby  multiplying  falsities  upon  falsities  ;  and  to  confirm  falla- 
cies men  search  out,  by  means  of  reasonings  from  falsities  and 
from  truths  falsified,  such  things  as  cannot  be  overturned,  owing 
to  the  darkness  in  respe6l  to  causes  and  the  ignorance  respedl- 
ing  truths.  The  angels  lament  especially  over  confirmations 
respedling  faith  separate  from  charity  and  justification  thereby  ; 
they  also  grieve  over  men's  ideas  about  God,  angels  and  spirits, 
and  their  ignorance  of  what  love  and  wisdom  are. 


Degrees  of  height  are  homogeneous,  and  one  is  from 
the   other   in   succession   like   end,  cause   and 

EFFECT. 

189.  As  degrees  of  breadth,  that  is,  continuous  degrees, 
are  like  gradations  from  light  to  shade,  from  heat  to  cold,  from 
hard  to  soft,  from  dense  to  rare,  from  gross  to  fine,  and  so  forth  ; 
and  as  these  degrees  are  known  from  sensual  and  ocular  ex- 
perience, while  degrees  of  height,  or  discrete  degrees,  are  not, 
the  latter  kind  shall  be  treated  of  especially  in  this  Part ;  for  with- 
out a  knowledge  of  these  degrees,  causes  cannot  be  perceived. 
It  is  known  indeed  that  end,  cause,  and  effe6l  follow  in  order, 
like  prior,  subsequent,  and  final ;  also  that  the  end  begets  the 
cause,  and,  through  the  cause,  the  effed,  that  the  end  may  have 
existence ;  also  about  these  many  other  things  are  known  ; 
and  yet  to  know  these  things,  and   not  to  see   them  in  their 


76  ANGELIC    WISDOM 

applications  to  existing  things  is  simply  to  know  abstra6lions, 
which  remain  in  the  memory  only  so  long  as  the  mind  is  in 
analytical  ideas  from  metaphysical  thought.  Although  there- 
fore end,  cause,  and  effe6l  advance  according  to  discrete  de- 
grees, little  if  anything  is  known  in  the  world  about  these 
degrees.  For  a  mere  knowledge  of  abstra6tions  is  like  an  airy 
something  which  flies  away  ;  but  when  abstractions  are  applied 
to  such  things  as  exist  in  the  world,  they  become  like  what  is 
seen  with  the  eyes  on  earth,  and  is  fixed  in  the  memory. 

190*  All  things  which  have  existence  in  the  world,  ot 
which  threefold  dimension  is  predicated,  that  is,  which  are  called 
compounds,  are  composed  of  degrees  of  height,  that  is,  discrete 
degrees ;  as  examples  will  make  clear.  It  is  known  from  ocu- 
lar experience,  that  every  muscle  in  the  human  body  consists 
of  exceedingly  minute  fibres,  and  these  put  together  into  little 
bundles  form  larger  fibres,  called  motor  fibres,  and  groups  of 
these  form  the  compound  called  a  muscle.  It  is  the  same  with 
nerves ;  in  these  from  minute  fibres  larger  fibres  are  composed, 
which  appear  as  filaments,  and  these  massed  together  compose 
the  nerve.  The  same  is  true  of  the  rest  of  the  combinations, 
bundlings  and  groupings  out  of  which  the  organs  and  viscera 
are  made  up  ;  for  these  are  compositions  of  fibres  and  vessels 
variously  put  together  according  to  like  degrees.  It  is  the  same 
also  with  each  and  every  thing  of  the  vegetable  and  mineral 
kingdoms.  In  woods  there  are  combinations  of  filaments  in 
threefold  order.  In  metals  and  stones  there  is  a  massing  together 
of  parts,  also  in  threefold  order.  From  all  this  the  nature  of 
discrete  degrees  can  be  seen,  namely,  that  the  first  exists  by 
the  second,  and  through  the  second  forms  the  third  which  is 
called  the  composite ;  and  that  each  degree  is  discreted  from 
the  others. 

191.  From  these  examples  a  conclusion  may  be  formed 
Vespefting  those  things  which  are  not  visible  to  the  eye,  for  v.ith 
rhose  it  is  the  same.  Thus,  it  is  the  same  with  the  organic 
u^ubstances  which  are   the  receptacles  and  abodes  of  thoughts 

and  affecftions  in  the  brains  ;  with  atmospheres ;  with  heat  and 
light ;  and  with  love  and  wisdom.  For  atmospheres  are  re- 
ceptacles of  heat  and  light ;  and  heat  and  light  are  receptacles 
of  love  and  wisdom  ;  consequently,  as  there  are  degrees  of 
atmospheres,  there  are  also  like  degrees  of  heat  and  light,  and 
of  love  and  wisdom  ;  for  the  same  principle  applies  to  the  latter 
as  to  the  former. 

192.  That  these  degrees  are  homogeneous,  that  is,  ol  the 


CONCERNING    DIVINE    LOVE. — X.   190-I96.  77 

same  chara61er  and  nature,  appears  from  what  has  just  been 
said.  The  motor  fibres  of  muscles,  least,  larger,  and  largest, 
are  homogeneous.  Nerve  fibres,  least,  larger,  and  largest,  are 
homogeneous.  Woody  filaments,  from  the  least  to  the  com- 
posite formed  of  these,  are  homogeneous.  So  likewise  are 
particles  of  stones  and  metals  of  every  kind.  The  organic 
substances  which  are  receptacles  and  abodes  of  thoughts  and 
affections,  from  the  most  simple  to  their  general  aggregate 
which  is  the  brain,  are  homogeneous.  The  atmospheres,  from 
pure  ether  to  air,  are  homogeneous.  The  degrees  of  heat 
and  light  in  series,  following  the  degrees  of  atmospheres,  are 
homogeneous,  therefore  the  degrees  of  love  and  wisdom  are 
homogeneous.  Things  which  are  not  of  the  same  character 
and  nature  are  heterogeneous,  and  do  not  harmonize  with 
things  homogeneous ;  thus  they  cannot  form  discrete  degrees 
with  them,  but  only  with  their  own,  which  are  of  the  same 
chara6ler  and  nature  and  with  which  they  are  homogeneous. 

193.  That  these  things  in  their  order  are  like  ends,  causes, 
and  effects,  is  evident ;  for  the  first,  which  is  the  least,  effectuates 
its  cause  by  means  of  the  middle,  and  its  effeCt  by  means  of  the 
last. 

194.  It  should  be  known  that  each  degree  is  made  dis- 
tinct from  the  others  by  coverings  of  its  own,  and  that  all  the 
degrees  together  are  made  distinft  by  means  of  a  general  cover- 
ing ;  also,  that  this  general  covering  communicates  with  interiors 
and  inmosts  in  their  order.  From  this  there  is  conjunction  of 
all  and  unanimous  a6lion. 


The  first  degree  is  the  all  in  every  thing  of  the 
subsequent  degrees. 

195,  This  is  because  the  degrees  of  each  subjedl  and  of 
each  thing  are  homogeneous;  and  they  are  homogeneous  because 
begotten  from  the  first  degree.  For  their  formation  is  such 
that  the  first,  by  combinations  or  accretions,  in  a  word,  by  mass- 
ing of  parts,  begets  the  second,  and  through  this  the  third  ;  and 
discretes  each  from  the  other  by  a  covering  drawn  around  it  ; 
from  which  it  is  clear  that  the  first  degree  is  chief  and  solely 
supreme  in  the  subsequent  degrees ;  consequently  that  in  all 
things  of  the  subsequent  degrees,  the  first  is  the  all. 

196*  When  it  is  said  that  degrees  are  such  in  respeCl  to 
each  other,  the  meaning  is  that  substances  are  such  in  their 


78  ANGELIC   WISDOM 

degrees.  This  manner  of  speaking  by  degrees  is  abstract,  that 
is,  universal,  which  makes  the  statement  applicable  to  every  sub- 
je6l  or  thing  which  is  in  degrees  of  this  kind. 

197.  This  can  be  applied  to  all  those  things  which  have 
been  enumerated  in  the  preceding  article,  to  the  muscles,  the 
nerves,  the  materials  and  parts  of  both  the  vegetable  and  mineral 
kingdoms,  to  the  organic  substances  which  are  the  subje61;s  of 
thoughts  and  affeftions  in  man,  to  atmospheres,  to  heat  and 
light,  and  to  love  and  wisdom.  In  all  these,  the  first  is  solely 
supreme  in  the  subsequent  things  ;  yea,  it  is  the  sole  thing  in 
them,  and  because  it  is  the  sole  thing  in  them,  it  is  the  all  in 
them.  That  this  is  so  is  clear  also  from  these  well-known  truths  ; 
that  the  end  is  the  all  of  the  cause,  and  through  the  cause  is  the 
all  of  the  effe6l ;  and  thus  end,  cause,  and  effe<51  are  called  first, 
middle,  and  last  end.  Further,  that  the  cause  of  the  cause  is 
also  the  cause  of  the  thing  caused  ;  and  that  there  is  nothing 
essential  in  causes  except  the  end,  and  nothing  essential  in  motion 
excepting  conatus  ;  also,  that  the  substance  that  is  substance 
in  itself  is  the  sole  substance. 

198*  From  all  this  it  can  clearly  be  seen  that  the  Divine, 
which  is  substance  in  itself,  that  is,  the  one  only  and  sole  sub- 
stance, is  the  substance  from  which  is  each  and  every  created 
thing ;  thus  that  God  is  the  All  in  all  things  of  the  universe, 
according  to  what  has  been  shown  in  Part  First,  as  follows . 
Divine  Love  and  Divine  Wisdom  are  substance  and  form  (n. 
40-43)  ;  Divine  Love  and  Divine  Wisdom  are  substance  and  form 
in  itself,  therefore  the  Very  and  the  Only  (n.  44-46)  ;  all  things 
in  the  universe  are  created  by  Divine  Love  and  Divine  Wisdom 
(n.  52-60)  ;  consequently  the  created  universe  is  His  image 
(n.  61-65);  the  Lord  alone  is  heaven  where  angels  are  (n. 
113-118). 


All    perfections    increase    and    ascend    along    with 
degrees  and  according  to  them. 

199.  That  degrees  are  of  two  kinds,  degrees  of  breadth 
and  degrees  of  height  has  been  shown  above  (n.  184-188)  ;  also 
that  degrees  of  breadth  are  like  those  of  light  verging  to  shade, 
or  of  wisdom  verging  to  ignorance ;  but  that  degrees  of  height 
are  like  end,  cause  and  effe6l,  or  like  prior,  subsequent,  and  final. 
Of  these  latter  it  is  said  that  they  ascend  or  descend,  for  they 
are  of  height ;  but  of  the  former  that  they  increase  or  decrease, 


CON'CERNING    DIVINE    LOVE. — N.    197-201.  79 

for  they  are  of  breadth.  These  two  kinds  of  degrees  differ  so 
much  that  they  have  nothing  in  common  ;  they  should  therefore 
be  perceived  as  distinct,  and  by  no  means  be  confounded. 

200*  All  perfe6fions  increase  and  ascend  along  with  degrees 
and  according  to  them,  because  all  predicates  follow  their  sub- 
jects, and  perfection  and  imperfe6fion  are  general  predicates  ; 
for  they  are  predicated  of  life,  of  forces,  and  of  forms. 

Pe7-fcn.ion  of  life  is  perfe6lion  of  love  and  wisdom  ;  and 
because  the  will  and  understanding  are  receptacles  of  love  and 
wisdom,  perfe6lion  of  life  is  also  perfecfion  of  will  and  under- 
standing, consequently  of  affections  and  thoughts  ;  and  because 
spiritual  heat  is  the  containant  of  love,  and  spiritual  light  is  the 
containant  of  wisdom,  perfection  of  these  may  also  be  referred 
to  perfection  of  life. 

Perfection  of  forces  is  perfedlion  of  all  things  which  are 
adluated  and  moved  by  life,  in  which,  however,  there  is  no  life. 
Atmospheres  as  to  their  active  powers  are  such  forces  ;  the 
interior  and  exterior  organic  substances  with  men,  and  with 
animals  of  every  kind,  are  such  forces  ;  all  things  in  the  natural 
world  which  are  endowed  with  a6five  powers  both  immediately 
and  mediately  from  its  sun  are  such  forces. 

Perfe£lion  of  forms  and  perfe6fion  of  forces  make  one,  for  as 
the  forces  are,  such  are  the  forms  ;  with  the  difference  only,  that 
forms  are  substances  but  forces  are  their  a6fivities  ;  therefore  like 
degrees  of  perfection  belong  to  both.  Forms  which  are  not  at 
the  same  time  forces  are  also  perfect  according  to  degrees. 

20I*  The  perfections  of  life,  forces,  and  forms  which  in- 
crease or  decrease  according  to  degrees  of  breadth,  that  is,  con- 
tinuous degrees,  will  not  be  discussed  here,  because  there  is  a 
knowledge  of  these  degrees  in  the  world ;  but  only  perfections 
of  life,  forces,  and  forms  which  ascend  or  descend  according  to 
degrees  of  height,  that  is,  discrete  degrees  ;  because  these  degrees 
are  not  known  in  the  world.  Of  the  mode  in  which  perfections 
ascend  and  descend  according  to  these  degrees  little  can  be 
learned  from  things  visible  in  the  natural  world,  but  this  can 
be  seen  clearly  from  things  visible  in  the  spiritual  world. 
From  things  visible  in  the  natural  world  it  is  found  that  the 
more  they  are  looked  into  the  more  do  wonders  present  them- 
selves ;  as,  for  instance,  in  the  eyes,  ears,  tongue  ;  in  muscles, 
heart,  lungs,  liver,  pancreas,  kidneys,  and  other  viscera  ;  also, 
in  seeds,  fruits  and  flowers  ;  and  in  metals,  minerals  and  stones. 
That  wonders  increase  in  all  these  the  more  they  are  looked 
into  is  well  known  ;   yet  such  wonders  have  not  led  men  to  see 


8o  ANGELIC    WISDOM 

that  the  obje6ls  are  interiorly  more  perfect  according  to  degrees 
of  height  or  discrete  degrees  ;  this  has  been  concealed  by  igno- 
rance of  these  degrees.  But  since  these  degrees  stand  out  con- 
spiciously  in  the  spiritual  world  (for  the  whole  of  that  world 
from  highest  to  lowest  is  distindly  discreted  into  these  degrees), 
from  that  world  knowledge  of  these  degrees  can  be  drawn  ;  and 
afterwards  conclusions  may  be  drawn  therefrom  respe6ling  the 
perfections  of  forces  and  forms  which  are  in  similar  degrees  in' 
the  natural  world. 

202.  In  the  spiritual  world  there  are  three  heavens,  disposed 
according  to  degrees  of  height.  In  the  highest  heaven  are 
angels  superior  in  every  perfection  to  the  angels  in  the  middle 
heaven ;  and  in  the  middle  heaven  are  angels  superior  in  every 
perfection  to  the  angels  of  the  lowest  heaven.  The  degrees  of 
perfections  are  such,  that  angels  of  the  lowest  heaven  cannot 
attain  to  the  first  threshold  of  the  perfe6tions  of  the  angels  of 
the  middle  heaven,  nor  these  to  the  first  threshold  of  the  per- 
fe6lions  of  the  angels  of  the  highest  heaven.  This  seems  like  a 
paradox,  yet  it  is  truth.  The  reason  is  that  they  are  consociated 
according  to  discrete,  not  according  to  continuous  degrees. 
I  have  learned  from  observation  that  the  difference  between  the 
affections  and  thoughts,  and  consequently  the  speech,  of  the 
angels  of  the  higher  and  the  lower  heavens,  is  such  that  they 
have  nothing  in  common ;  and  that  communication  takes  place 
only  through  correspondences,  which  have  existence  by  imme- 
diate influx  of  the  Lord  into  all  the  heavens,  and  by  mediate 
influx  through  the  highest  heaven  into  the  lowest.  Such  being 
the  nature  of  these  differences,  they  cannot  be  expressed  in 
natural  language,  therefore  not  described ;  for  the  thoughts  ot 
angels,  being  spiritual,  do  not  fall  into  natural  ideas.  They  can 
be  expressed  and  described  only  by  the  angels  themselves,  in 
their  own  languages,  words,  and  writings,  and  not  in  those  which 
are  human.  This  is  why  it  is  said  that  in  the  heavens  unspeakable 
things  are  heard  and  seen.  These  differences  may  be  in  some 
measure  comprehended  when  it  is  known  that  the  thoughts  ot 
angels  of  the  highest  or  third  heaven  are  thoughts  of  ends  ;  the 
thoughts  of  angels  of  the  middle  or  second  heaven  thoughts  ol 
causes,  and  the  thoughts  of  angels  of  the  lowest  or  first  hea\cn 
thoughts  of  effects.  It  is  to  be  observed,  that  it  is  one  thing  to 
think  from  ends,  and  another  to  think  about  ends ;  that  it  is 
one  thing  to  think  from  causes,  and  another  to  think  about 
causes  ;  and  that  it  is  one  thing  to  think  from  effeCls,  and  another 
to  think  about  effeCls.     Angels  of  the  lower  heavens  think  about 


CONCERNING    DIVINE   LOVE. — N.  202-204.  81 

causes  and  about  ends,  but  the  angels  of  the  higher  heavens 
from  causes  and  from  ends ;  to  think  from  these  is  a  mark  of 
higher  wisdom,  but  to  think  about  these  is  the  mark  of  lower 
wisdom.  To  think  from  ends  is  of  wisdom,  to  think  from  causes 
is  of  intelligence,  and  to  think  from  effedls  is  of  knowledge. 
From  all  this  it  is  clear  that  all  perfe6lion  ascends  and  descends 
along  with  degrees  and  according  to  them. 

203.  Since  the  interior  things  of  man,  which  are  of  his 
will  and  understanding,  are  like  the  heavens  in  respefl  to  degrees 
(for  man,  as  to  the  interiors  of  his  mind,  is  a  heaven  in  least 
form),  their  perfe6lions  also  are  like  those  of  the  heavens. 
But  these  perfections  are  not  apparent  to  any  one  so  long  as 
he  lives  in  the  world,  because  he  is  then  in  the  lowest  degree  ; 
and  from  the  lowest  degree  the  higher  degrees  cannot  be  appre- 
hended ;  but  they  are  apprehended  after  death,  because  man 
then  enters  into  that  degree  which  corresponds  to  his  love  and 
wisdom,  for  he  then  becomes  an  angel,  and  thinks  and  speaks 
things  ineffable  to  his  natural  man  ;  for  there  is  then  an  elevation 
of  all  things  of  his  mind,  not  in  a  single,  but  in  a  threefold  ratio. 
Degrees  of  height  are  in  threefold  ratio,  but  degrees  of  breadth 
are  in  single  ratio.  But  into  degrees  of  height  none  ascend  and 
are  elevated  except  those  who  in  the  world  have  been  in  truths, 
and  have  applied  them  to  life. 

204.  It  seems  as  if  things  prior  must  be  less  perfect  than 
things  posterior,  that  is,  things  simple  than  things  composite  ; 
but  things  prior  out  of  which  things  posterior  are  formed,  that 
is,  things  simple  out  of  which  things  composite  are  formed, 
are  the  more  perfecSt.  The  reason  is  that  the  prior  or  the 
simpler  are  more  naked  and  less  covered  over  with  substances 
and  matters  devoid  of  life,  and  are,  as  it  were,  more  Divine, 
consequently  nearer  to  the  spiritual  sun  where  the  Lord  is  j 
for  perfection  itself  is  in  the  Lord,  and  from  Him  in  that  sun 
which  is  the  first  proceeding  of  His  Divine  Love  and  Divine 
Wisdom,  and  from  that  in  those  things  which  come  immedi- 
ately after ;  and  thus  in  order  down  to  things  lowest,  which  are 
less  perfe6l  as  they  recede.  Without  such  preeminent  perfe6lion 
in  things  prior  and  simple,  neither  man  nor  any  kind  of  animal  1 
could  have  come  into  existence  from  seed,  and  afterwards  con- 
tinue to  exist ;  nor  could  the  seeds  of  trees  and  shrubs  vege- 
tate and  bear  fruit.  For  the  more  prior  anything  prior  is,  or 
the  more  simple  anything  simple  is,  the  more  exempt  it  is  from 
injury,  because  it  is  more  perfe6l. 


82  ANGELIC   WISDOM 


In  successive  order  the  first  degree  makes  the  high- 
est, AND  THE  THIRD  THE  LOWEST  ;  BUT  IN  SIMUL- 
TANEOUS order  the  first  DEGREE  MAKES  THE 
INNERMOST,    AND  THE  THIRD  THE  OUTERMOST, 

205.  There  is  successive  order  and  simultaneous  order. 
The  successive  order  of  these  degrees  is  from  highest  to  lowest, 
or  from  top  to  bottom.  The  angelic  heavens  are  in  this  order  ; 
the  third  heaven  is  the  highest,  the  second  is  the  middle,  and 
the  first  is  the  lowest ;  such  is  their  relative  situation.  In  like 
successive  order  are  the  states  of  love  and  wisdom  with  the  angels 
there,  also  states  of  heat  and  light,  and  of  the  spiritual  atmo- 
spheres. In  like  order  are  all  the  perfe6Lions  of  the  forms  and 
forces  there.  When  degrees  of  height,  that  is,  discrete  degrees, 
are  in  successive  order,  they  may  be  compared  to  a  column 
divided  into  three  stories,  through  which  ascent  and  descent 
are  made.  In  the  upper  rooms  are  things  most  perfe6l  and  most 
beautiful ;  in  the  middle  rooms,  things  less  perfe6l  and  beauti- 
ful ;  in  the  lowest,  things  still  less  perfect  and  beautiful.  But 
simultaneous  order,  which  consists  of  like  degrees,  has  another 
appearance.  In  it,  the  highest  things  of  successive  order,  which 
are  (as  was  said  above)  the  most  perfe<5l  and  most  beautiful,  are 
in  the  inmost,  the  lower  things  are  in  the  middle,  and  the  low- 
est in  the  circumference.  They  are  as  if  in  a  solid  body  com- 
posed of  these  three  degrees  :  in  the  middle  or  centre  are  the 
finest  parts,  round  about  this  are  parts  less  fine,  and  in  the  ex- 
tremes which  constitute  the  circumference  are  the  parts  com- 
posed of  these  and  which  are  therefore  grosser.  It  is  like  the 
column  mentioned  just  above  subsiding  into  a  plane,  the 
highest  part  of  which  forms  the  innermost  of  the  plane,  the 
middle  forms  the  middle,  and  the  lowest  the  outermost. 

2o6»  As  the  highest  of  successive  order  becomes  the  in- 
nermost of  simultaneous  order,  and  the  low^est  becomes  the  out- 
ermost, so  in  the  Word,  "higher"  signifies  inner,  and  "lower" 
'  signifies  outer.  "Upwards"  and  "downwards,"  and  "high" 
and  "deep"  have  a  similar  meaning. 

207*  In  every  outmost  there  are  discrete  degrees  in  simul- 
taneous order.  The  motor  fibres  in  every  muscle,  the  fibres 
in  every  nerve,  also  the  fibres  and  the  little  vessels  in  all  viscera 
and  organs,  are  in  such  an  order.  Innermost  in  these  are  the 
most  simple  things,  which  are  the  most  perfsdt ;  the  outermost 
is  a  composite  of  these.     There  is  a  like  order  of  these  degrees 


CONCERNING    DIVINE    LOVE. — N.    205-209.  83 

in  every  seed  and  in  every  fruit,  also  in  every  metal  and  stone ; 
their  parts,  of  which  the  whole  is  composed,  are  of  such  a  nature. 
The  innermost,  the  middle,  and  the  outermost  elements  of  the 
parts  exist  in  these  degrees,  for  they  are  successive  composi- 
tions, that  is,  bundlings  and  massings  together  from  simples  that 
are  their  first  substances  or  matters. 

2o8*  In  a  word,  there  are  such  degrees  in  every  outmost, 
thus  in  every  effect.  For  every  outmost  consists  of  things  prior, 
and  these  of  their  primes.  And  every  effe6l  consists  of  cause, 
and  this  of  end  ;  and  end  is  the  all  of  cause,  and  cause  is  the  all 
of  effe6l  (as  was  shown  above)  ;  and  end  makes  the  inmost,  cause 
the  middle,  and  efife6l  the  outmost.  The  same  is  true  of  degrees 
of  love  and  wisdom,  and  of  heat  and  light,  also  of  the  organic 
forms  of  afife6i:ions  and  thoughts  in  man  (as  will  be  seen  in 
what  follows).  The  series  of  these  degrees  in  successive  order 
and  in  simultaneous  order  has  been  treated  of  in  The  Do  Urine 
of  the  New  Jerzisalem  concerning  the  Sacred  Scripture  (n.  38, 
and  elsewhere),  where  it  is  shown  that  there  are  like  degrees  in 
each  and  all  thingfs  of  the  Word. 


The   outmost  degree  is  the  complex,  containant  and 

BASE  of  the  prior  DEGREES. 

209.  The  do6lrine  of  degrees  which  is  taught  in  this  Part, 
has  hitherto  been  explained  by  various  things  which  exist  in 
both  worlds ;  as  by  the  degrees  of  the  heavens  where  angels 
dwell,  by  the  degrees  of  heat  and  light  with  them,  and  by  the 
degrees  of  atmospheres,  and  by  various  things  in  the  human 
body,  and  in  the  animal  and  mineral  kingdoms.  But  this  doc- 
trine has  a  wider  range  ;  it  extends  not  only  to  natural,  but  also 
to  civil,  moral,  and  spiritual  things,  and  to  each  and  all  their 
details.  There  are  two  reasons  why  the  do6lrine  of  degrees 
extends  also  to  such  things.  First,  in  every  thing  of  which  z.ny- 
thing  can  be  predicated  there  is  the  trine  which  is  called  end, 
cause,  and  effe6l,  and  these  three  are  related  to  one  another 
according  to  degrees  of  height.  And  secondly,  things  civil, 
moral,  and  spiritual  are  not  something  abstra6i:  from  substance, 
but  are  substances.  For  as  love  and  wisdom  are  not  abstra6l 
things,  but  substance  (as  was  shown  above,  n.  40-43),  so  in 
like  manner  are  all  things  which  are  called  civil,  moral,  and 
spiritual.  These  may  be  thought  of  abstra6lly  from  substances, 
yet  in  themselves  they  are  not  abstra6l  ;   as  for  example,  affec- 


84  ANGELIC    WISDOM 

tion  and  thought,  charity  and  faith,  will  and  understanding  ; 
for  it  is  the  same  with  these  as  with  love  and  wisdom,  in  that 
they  are  not  possible  outside  of  subjedls  which  are  substances, 
but  are  states  of  subje6ls,  that  is,  substances.  That  they  are 
changes  of  these,  presenting  variations,  will  be  seen  in  what 
follows.  By  substance  is  also  meant  form,  for  substance  is  not 
possible  apart  from  form. 

2IO*  From  its  being  possible  to  think  of  will  and  under- 
standing, afife6lion  and  thought,  and  charity  and  faith,  abstractly 
from  the  substances  which  are  their  subje6ts,  and  from  their 
having  been  so  regarded,  it  has  come  to  pass,  that  a  corre6l  idea 
of  these  things,  as  being  states  of  substances  or  forms,  has  per- 
ished. It  is  altogether  as  with  sensations  and  actions,  which 
are  not  things  abstra61;  from  the  organs  of  sensation  and  mo- 
tion. Abstracted,  that  is,  separate,  from  these  they  are  mere 
figments  of  reason  ;  they  are  like  sight  apart  from  the  eye, 
hearing  apart  from  the  ear,  taste  apart  from  the  tongue,  and 
so  forth. 

2IX.  Since  all  things  civil,  moral,  and  spiritual  advance 
through  degrees,  just  as  natural  things  do,  not  only  through 
continuous  but  also  through  discrete  degrees ;  and  since  the 
progressions  of  discrete  degrees  are  like  progressions  of  ends  to 
causes,  and  of  causes  to  effe6ls,  I  have  chosen  to  explain  and 
confirm  the  present  point,  that  the  outmost  degree  is  the  com- 
plex, containant,  and  base  of  prior  degrees,  by  the  things  above 
mentioned,  that  is,  by  what  pertains  to  love  and  wisdom,  to 
will  and  understanding,  to  affedlion  and  thought,  and  to  charity 
and  faith. 

212*  That  the  outmost  degree  is  the  complex,  containant, 
and  base  of  prior  degrees,  is  clearly  seen  from  progression  of 
ends  and  causes  to  efife6ls.  That  the  effe6l  is  the  complex, 
containant,  and  base  of  causes  and  ends  can  be  comprehended 
by  enlightened  reason ;  but  it  is  not  so  clear  that  the  end  with 
all  things  thereof,  and  the  cause  with  all  things  thereof,  are 
a6lually  in  the  effe6l,  and  that  the  effe6l  is  their  full  complex. 
That  such  is  the  case  can  be  seen  from  what  has  been  said 
above  in  this  Part,  particularly  from  this,  that  one  thing  is  from 
the  other  in  a  threefold  series,  and  that  effe<5l  is  nothing  else 
than  the  end  in  its  outmost.  And  since  the  outmost  is  the  com- 
plex, it  follows  that  it  is  the  containant  and  also  the  base. 

213.  As  regards  love  and  wisdom  : — Love  is  the  end,  wis- 
dom the  instrumental  cause,  and  use  is  the  effe6l ;  and  use  is 
the  complex,  containant,  and  base  of  wisdom  and  love  ;  and  use 


CONCERNING    DIVINE    LOVE. — N.    210-215  85 

is  such  a  complex  and  such  a  containant,  that  all  things  of  love 
and  all  things  of  wisdom  are  a6lually  in  it ;  it  is  where  they  are 
all  at  once  and  together.  But  it  should  be  borne  in  mind  that 
all  things  of  love  and  wisdom,  which  are  homogeneous  and 
concordant,  are  present  in  use,  in  accordance  with  the  princi- 
ples enunciated  and  explained  above  (in  chapter,  n.  189-194). 

214.*  Affe6lion,  thought,  and  a6lion  are  also  in  a  series  of 
like  degrees,  because  all  affe6lion  has  relation  to  love,  thought 
to  wisdom,  and  a6l:ion  to  use.  Charity,  faith,  and  good  works 
are  in  a  series  of  like  degrees,  for  charity  is  of  affe6lion,  faith 
of  thought,  and  good  works  of  action.  Will,  understand- 
ing, and  doing  are  also  in  a  series  of  like  degrees  ;  for  will  is  of 
love  and  so  of  affection,  understanding  is  of  wisdom  and  so  of 
faith,  and  doing  is  of  use  and  so  of  work.  As,  then,  all  things 
of  wisdom  and  love  are  present  in  use,  so  all  things  of  thought 
and  afifedlion  are  present  in  adlion,  all  things  of  faith  and  charity 
in  good  works,  and  so  forth ;  but  all  are  homogeneous,  that 
is,  concordant. 

215.  That  the  outmost  in  each  series,  that  is  to  say,  use, 
aflion,  work,  and  doing,  is  the  complex  and  containant  of  all 
the  prior,  has  not  yet  been  comprehended.  There  seems  to  be 
nothing  more  in  use,  in  a6lion,  in  work,  and  in  doing  than 
such  as  there  is  in  motion  ;  yet  all  the  prior  are  a(^l;ually  present 
in  these,  and  so  fully  that  nothing  is  lacking.  They  are  con- 
tained therein  like  wine  in  its  cask,  or  like  furniture  in  a  house. 
They  are  not  apparent,  because  they  are  regarded  only  exter- 
nally ;  and  regarded  externally  they  are  simply  a6livities  and 
motions.  It  is  like  the  movement  of  the  arms  and  hands  :  man 
is  not  conscious  that  a  thousand  motor  fibres  concur  in  every 
motion  of  them,  and  that  to  the  thousand  motor  fibres  correspond 
thousands  of  things  of  thought  and  affection,  by  which  the 
motor  fibres  are  excited.  As  these  act  deep  within,  they  are  not 
apparent  to  any  bodily  sense.  This  much  is  known,  that  nothing 
is  done  in  or  through  the  body  except  from  the  will  through 
the  thought ;  and  because  both  of  these  act,  it  must  needs  be 
that  each  and  all  things  of  the  will  and  thought  are  present  in 
the  action.  They  cannot  be  separated  ;  consequently  from  one's 
deeds  or  works  others  judge  of  the  thought  of  his  will,  which  is 
called  his  intention.  It  has  been  made  known  to  me  that 
angels,  from  one's  deed  or  work  alone,  perceive  and  see  every 
thing  of  the  will  and  thought  of  the  doer ;  angels  of  the  third 
heaven  perceiving  and  seeing  from  his  will  the  end  for  which 
iie  acts,  and  angels  of  the  second  heaven   the  cause  through 


86  ANGELIC   WISDOM 

which  the  end  operates.  It  is  from  this  that  works  and  deeds 
are  so  often  commanded  in  the  Word,  and  that  it  is  said  that 
a  man  is  known  by  his  works. 

2x6.  It  is  according  to  angeUc  wisdom  that  will  and  under- 
standing, that  is,  affe6lion  and  thought,  as  well  as  charity  and 
faith,  unless  clothed  and  wrapped  in  works  or  deeds,  whenever 
possible,  are  only  like  something  airy  which  passes  away,  or  like 
phantoms  in  air  which  perish  ;  and  that  they  first  become  per- 
manent in  man  and  a  part  of  his  life,  when  he  exercises  and 
does  them.  The  reason  is  that  the  outmost  is  the  complex, 
containant,  and  base  of  things  prior.  Such  an  airy  nothing  and 
such  a  phantom  is  faith  separated  from  good  works ;  such  also 
are  faith  and  charity  without  their  exercise,  with  this  difference 
only,  that  those  who  profess  faith  and  charity  know  what  is  good 
and  can  will  to  do  it,  but  not  so  those  who  are  in  faith  separated 
from  charity. 


The  degrees  of  height  are  in  fulness  and  in  power 
in  their  outmost  degree. 

2Z7*  In  the  preceding  chapter  it  is  shown  that  the  outmost 
degree  is  the  complex  and  containant  of  prior  degrees.  It  fol- 
lows that  prior  degrees  are  in  their  fulness  in  their  outmost  degree, 
for  they  are  in  their  effeft,  and  every  effe6l  is  the  fulness  of 
causes. 

2l8«  That  these  ascending  and  descending  degrees,  also 
called  prior  and  posterior,  likewise  degrees  of  height  or  discrete 
degrees,  are  in  their  power  in  their  outmost  degree,  may  be 
confirmed  by  all  those  things  which  have  been  adduced  in  the 
preceding  chapters  as  confirmations  from  obje6ls  of  sense  and 
perception.  Here,  however,  I  choose  to  confirm  them  only  by 
the  conatus,  forces  and  motions  in  dead  and  living  subjedls. 
It  is  known  that  conatus  does  nothing  of  itself,  but  a6ls  through 
forces  corresponding  to  it,  thereby  producing  visible  motion  ; 
consequently  that  conatus  is  the  all  in  forces,  and  through  forces 
is  the  all  in  motion  ;  and  since  motion  is  the  outmost  degree  of 
conatus,  through  motion  conatus  exerts  its  power.  Conatus, 
force,  and  motion  are  no  otherwise  conjoined  than  according  to 
degrees  of  height,  conjun6lion  of  which  is  not  by  continuity,  for 
they  are  discrete,  but  by  correspondences.  For  conatus  is  not 
force,  nor  is  force  motion,  but  force  is  produced  by  conatus, 
because  force  is  conatus  excited,  and  through  force  motion  is 


COXCERXIXG    DIN'IXK    LOVE. — N.  2l6-220.  Sj 

produced  ;  consequently  there  is  no  power  in  conatus  alone,  nor 
in  force  alone,  but  in  motion,  which  is  their  produ6l.  That  this 
is  so  may  still  seem  doubtful,  because  not  illustrated  by  applica- 
tion to  sensible  and  perceptible  things  in  nature  :  nevertheless, 
such  is  the  progression  of  conatus,  force,  and  motion  into  power. 
2x9.    But  let  application  of  this  be  made  to  living  conatus, 

nd  to  living  force,  and  to  living  motion.  Living  conatus  in 
man,  who  is  a  living  subjed,  is  his  will  united  to  his  under- 
standing ;  living  forces  in  man  are  the  interior  constituents  of 
his  body  ;  in  all  of  which  there  are  motor  fibres  interlacing 
in  various  ways  ;  and  living  motion  in  man  is  adlion,  which  is 
produced  through  these  forces  by  the  will  united  to  the  under- 
standing. For  the  interior  things  pertaining  to  the  will  and 
understanding  make  the  first  degree  ;  the  interior  things  pertain- 
ing to  the  body  make  the  second  degree ;  and  the  whole  body, 
which  is  the  complex  of  these,  makes  the  third  degree.  That 
the  interior  things  pertaining  to  the  mind  have  no  power  except 
through  forces  in  the  body,  also  that  forces  have  no  power 
except  through  the  a6lion  of  the  l^ody  itself,  is  well  known. 
These  three  do  not  aft  by  what  is  continuous,  but  by  what  is 
discrete  ;  and  to  aft  by  what  is  discrete  is  to  aft  by  correspond- 
ences. The  interiors  of  the  mind  correspond  to  the  interiors 
of  the  body,  and  the  interiors  of  the  body  correspond  to  its  ex- 
teriors, through  which  aftions  come  forth  ;  consequently  the  two 
prior  degrees  have  power  through  the  exteriors  of  the  body. 
It  may  seem  as  if  conatus  and  forces  in  man  have  some  power 
even  when  there  is  no  aftion,  as  in  sleep  and  in  states  of  rest, 
but  at  such  times  the  determinations  of  conatus  and  forces  are 
direfted  into  the  general  motor  organs  of  the  body,  which  are 
the  heart  and  the  lungs  ;  but  when  their  action  ceases  the  forces 
also  cease,  and,  with  the  forces,  the  conatus. 

220.    Since  the  powers  of  the  whole,  that  is,  of  the  body,  are 
determined  chiefly  into  the  arms  and  hands,  which  are  outmosts, 

'arms"  and  "hands,"  in  the  Word,  signify  power,  and  the 
"right  hand"  signifies  superior  power.  And  such  being  the 
evolution  and  putting  forth  of  degrees  into  power,  the  angels  thai 
are  with  man  and  in  correspondence  with  all  things  belonging 
to  him,  know  his  quality  as  regards  understanding  and  will,  also 
charity  and  faith,  thus  as  regards  the  internal  life  pertaining  to 
his  mind  and  the  external  life  derived  therefrom  in  the  body, 
merely  from  such  aftion  as  is  efifefted  through  the  hands. 
I  have  often  wondered  that  the  angels  have  such  knowledge 
from  the  mere  aftion  of  the  bodv  through  the  hands  ;   but  that 


88  ANGELIC    WISDOM 

it  is  so  has  been  shown  repeatedly  by  Hving  experience,  and  it 
has  been  said  that  it  is  from  this  that  indu6tions  into  the  minis- 
try are  performed  by  the  laymg  on  of  hands,  and  that  ' '  touching 
with  the  hand ' '  signifies  communicating  ;  with  other  hke  things. 
From  all  this  the  conclusion  is  formed,  that  the  all  of  charity 
and  faith  is  in  works,  and  that  charity  and  faith  without  works 
are  like  rainbows  about  the  sun,  which  vanish  away  and  are  lost 
in  the  clouds.  On  this  account  "works"  and  "doing  works" 
are  so  often  mentioned  in  the  Word,  and  it  is  said  that  a  man's 
salvation  depends  upon  these  ;  moreover,  he  that  doeth  is  called 
a  wise  man,  and  he  that  doeth  not  is  called  a  foolish  man.  But 
it  should  be  remembered  that  by  ' '  works ' '  here  are  meant  uses 
actually  done ;  for  the  all  of  charity  and  faith  is  in  uses  and 
according  to  uses.  There  is  this  correspondence  of  works  with 
uses,  because  the  correspondence  is  spiritual,  but  it  is  carried 
out  through  substances  and  matters,  which  are  subjects. 

221.  Two  arcana,  which  are  brought  within  reach  of  the 
understanding  by  what  precedes,  may  here  be  revealed.  First, 
The  Word  is  in  its  fulness  and  in  its  power  in  the  sense  of  the 
letter.  For  there  are  three  senses  in  the  Word,  according  to  the 
three  degrees ;  the  celestial  sense,  the  spiritual  sense,  and  the 
natural  sense.  Since  these  senses  are  in  the  Word  according 
to  the  three  degrees  of  height,  and  their  conjun6lion  is  effe6led 
by  correspondences,  the  outmost  sense,  which  is  the  natural  and 
is  called  the  sense  of  the  letter,  is  not  only  the  complex,  contain- 
ant  and  base  of  the  corresponding  interior  senses,  but  moreover 
in  the  outmost  sense  the  Word  is  in  its  fulness  and  in  its  power. 
This  is  abundantly  shown  and  proved  in  The  Do£lrine  of  the 
New  Jerusalem  concerning  the  Sacred  Scripture  (n.  27-35,  36-49, 
50-61,  62-69).  Secondly,  The  Lord  came  into  the  world,  and 
took  upon  Him  a  Human,  in  order  to  put  Himself  into  the  power 
of  subjugating  the  hells,  and  of  reducing  all  things  to  order  both 
in  the  heavens  and  on  the  earth.  This  Human  He  put  on  over 
His  former  Human.  This  Human  which  He  put  on  in  the 
world  was  like  man's  human  in  the  world.  Yet  both  Humans 
are  Divine,  and  therefore  infinitely  transcend  the  finite  humans 
of  angels  and  men.  And  because  He  fully  glorified  the  natural 
Human  even  to  its  outmosts,  He  rose  again  with  the  whole  body, 
differently  from  any  man.  Through  the  assumption  of  this 
Human  the  Lord  put  on  Divine  Omnipotence  not  only  for 
subjugating  the  hells,  and  reducing  the  heavens  to  order,  but 
also  for  holding  the  hells  in  subjection  to  eternity,  and  saving 
mankind.     This  power  is  meant  by  His  "sitting  at  the  right 


CONCERNING    DIVINE    LOVE. — N.    22I-223,  89 

hand  of  the  power  and  might  of  God."  Because  the  Loid,  by 
the  assumjition  of  a  natural  Human,  made  Himself  Divine  Truth 
in  outmosts,  He  is  called  "the  Word,"  and  it  is  said  that  "the 
Word  was  made  flesh;"  Divine  Truth  in  outmosts  being  the 
Word  in  the  sense  of  the  letter.  This  the  Lord  made  Himself  by- 
fulfilling  all  things  of  the  Word  concerning  Himself  in  Moses  and 
the  Prophets.  For  while  every  man  is  his  own  good  and  his 
own  truth,  and  man  is  a  man  on  no  other  ground,  the  Lord,  by 
the  assumption  of  a  natural  Human,  is  Divine  Good  itself  and 
Divine  Truth  itself,  or  what  is  the  same.  He  is  Divine  Love  itself 
and  Divine  Wisdom  itself,  both  in  Firsts  and  in  Lasts.  Conse- 
quently the  Lord,  since  His  advent  into  the  world,  appears  as  a 
sun  in  the  angelic  heavens,  in  stronger  radiance  and  in  greater 
splendor  than  before  His  advent.  This  is  an  arcanum  which  is 
brought  within  the  range  of  the  understanding  by  the  do6lrine 
of  degrees.  The  Lord's  omnipotence  before  His  advent  into 
the  world  will  be  treated  of  in  what  follows. 


There  are  degrees  of  both  kinds  in  the  greatest  and 
IN  the  least  of  all  created  things. 

222.  That  the  greatest  and  the  least  of  all  things  consist 
of  discrete  and  continuous  degrees,  that  is,  of  degrees  of  height 
and  of  breadth,  cannot  be  illustrated  by  examples  from  visible 
objects,  because  the  least  things  are  not  visible  to  the  eyes,  and 
the  greatest  things  which  are  visible  seem  undistinguished  into 
degrees  ;  consequently  this  matter  does  not  allow  of  demonstra- 
tion otherwise  than  by  universals.  And  since  angels  are  in 
wisdom  from  universals,  and  from  that  in  knowledge  of  particu- 
lars, it  is  allowed  to  bring  forward  their  statements  concerning 
these  things. 

223.  The  statements  of  angels  on  this  subje6l  are  as  follows  : 
There  can  be  nothing  so  minute  as  not  to  have  in  it  degrees  of 

1  both  kinds  ;  for  instance,  there  can  be  nothing  so  minute  in  any 
animal,  or  in  any  plant,  or  in  any  mineral,  or  in  the  ether  or 
air,  as  not  to  have  in  it  these  degrees  ;  and  since  ether  and  air 
are  receptacles  of  heat  and  light,  and  spiritual  heat  and  spiritual 
light  are  the  receptacles  of  love  and  wisdom,  there  can  be  nothing 
of  heat  and  light  or  of  love  and  wisdom  so  minute  as  not  to  have 
in  it  degrees  of  both  kinds.  Angels  also  declare  that  the  minutest 
thing  of  an  affedlion  or  of  a  thought,  nay,  that  the  minutest  thing 
of  an  idea  of  thought,  consists  of  degrees  of  both  kinds,  and  that 


90  ANGELIC  WISDOM 

a  minute  thing  not  consisting  of  these  degrees  would  be  nothing ; 
for  it  would  have  no  form,  thus  no  quality,  nor  any  state  which 
could  be  changed  and  varied,  and  by  this  means  have  existence. 
Angels  coniirm  this  by  the  truth,  that  infinite  things  in  God  the 
Creator,  who  is  the  Lord  from  eternity,  are  one  distin6lly  ;  and 
that  there  are  infinite  things  in  His  infinites  ;  and  that  in  things 
infinitely  infinite  there  are  degrees  of  both  kinds,  which  also  in 
Him  are  one  distinctly  ;  and  because  these  things  are  in  Him, 
and  all  things  are  created  by  Him,  and  things  created  repeat  in 
an  image  the  things  which  are  in  Him,  it  follows  that  there  can- 
not be  the  least  finite  in  which  there  are  not  such  degrees.  These 
degrees  are  equally  in  things  least  and  greatest,  because  the 
Divine  is  the  same  in  things  greatest  and  in  things  least.  That 
in  God-Man  infinite  things  are  one  distinctly,  see  above  (n. 
17-22)  ;  and  that  the  Divine  is  the  same  in  things  greatest  and 
in  things  least  (n.  77-82)  ;  which  positions  are  further  illustrated 
(n.  155,  169,  171). 

224..  There  cannot  be  the  least  thing  of  love  and  wisdom, 
or  the  least  thing  of  affe6lion  and  thought,  or  even  the  least 
thing  of  an  idea  of  thought,  in  which  there  are  not  degrees  of 
both  kinds,  for  the  reason  that  love  and  wisdom  are  substance 
and  form  (as  was  shown  above,  n.  40-43),  and  the  same  is  true 
of  affection  and  thought ;  and  because  there  can  be  no  form  in 
which  these  degrees  are  not  (as  was  said  above),  it  follows  that 
in  these  there  are  like  degrees  ;  for  to  separate  love  and  wisdom, 
or  affection  and  thought,  from  substance  in  form,  is  to  annihilate 
them,  since  they  are  not  possible  outside  of  their  subjects  ;  for 
they  are  states  of  their  subjects  perceived  by  man  variously, 
which  states  present  them  to  view. 

225.  The  greatest  things  in  which  there  are  degrees  of 
both  kinds,  are  the  universe  in  its  whole  complex,  the  natural 
world  in  its  complex,  and  the  spiritual  world  in  its  complex  ;. 
every  empire  and  every  kingdom  in  its  complex  ;  also,  all  civil, 
moral  and  spiritual  concerns  of  these  in  their  complex  ;  the 
whole  animal  kingdom,  the  whole  vegetable  kingdom,  and  the 
whole  mineral  kingdom,  each  in  its  complex  ;  all  atmospheres 
of  both  worlds  taken  together,  also  their  heats  and  lights.  Like- 
wise things  less  general,  as  man  in  his  complex  ;  every  animal  in 
its  complex,  every  tree  and  every  shrub  in  its  complex  ;  also 
every  stone  and  every  metal  in  its  complex.  The  forms  of  these 
are  alike  in  this,  that  they  consist  of  degrees  of  both  kinds  ;  the 
reason  is  that  the  Divine,  by  which  they  are  created,  is  the  same 
in  things  greatest  and   least   (as  was  shown  above,  n.  77-82). 


CONXERNING    DIVINE    LOVE. — N.    224-229.  91 

The  particulars  and  the  veriest  particulars  of  all  these  are  like 
generals  and  the  largest  generals  in  this,  that  they  are  forms  ot 
both  kinds  of  degrees. 

226*  On  account  of  things  greatest  and  least  being  forms 
of  both  kinds  of  degrees,  there  is  connection  between  them  from 
first  to  last ;  for  likeness  conjoins  them.  Still,  there  can  be 
no  least  thing  which  is  the  same  as  any  other  ;  consequently 
all  particulars  are  distinct  from  each  other,  likewise  all  veriest 
particulars.  In  any  form  or  in  different  forms  there  can  be  no 
least  thing  the  same  as  any  other,  for  the  reason  that  in  larger 
forms  there  are  like  degrees,  and  the  larger  are  made  up  of  leasts. 
From  there  being  such  degrees  in  the  larger  forms,  and  con- 
tinuous difierences  in  accordance  with  these  degrees,  from  top  to 
bottom  and  from  centre  to  circumference,  it  follows  that  their 
lesser  or  least  constituents,  in  which  there  are  like  degrees,  can 
no  one  of  them  be  the  same  as  any  other. 

227.  It  is  likewise  a  matter  of  angelic  wisdom  that  from 
this  likeness  between  generals  and  particulars,  that  is,  between 
things  greatest  and  least  in  respect  to  these  degrees,  comes  the 
perfection  of  the  created  universe  ;  for  thereby  one  thing  regards 
another  as  its  like,  with  which  it  can  be  conjoined  for  every  use, 
and  bring  every  end  into  effect. 

228.  But  these  things  may  seem  paradoxical,  because  they 
are  not  explained  by  application  to  visible  things  ;  yet  things 
abstract,  being  universals,  are  often  better  comprehended  than 
things  applied,  for  these  are  of  perpetual  variety,  and  variety 
obscures. 

229.  Some  contend  that  there  can  be  a  substance  so  simple 
as  not  to  be  a  form  from  lesser  forms,  and  out  of  that  substance, 
accumulated  into  masses,  substantiated  or  composite  things  arise, 
and  finally  substances  called  material.  But  there  can  be  no 
such  absolutely  simple  substances.  For  what  is  substance  with- 
out form?  It  is  that  of  which  nothing  can  be  predicated; 
and  out  of  mere  being  of  which  nothing  can  be  predicated,  no 
process  of  heaping  up  can  make  anything.  That  there  are  things 
innumerable  in  the  first  created  substances  of  all  things,  that  is, 
in  things  most  minute  and  simple,  will  be  seen  in  what  follows- 
where  forms  are  treated  of. 


92  ANGELIC    WISDOM 


In  the  Lord  the  three  degrees  of  height  are  infi- 
nite AND  UNCREATE,  BUT  IN  MAN  THEY  ARE  FINITE 
AND  CREATED. 

j     230*    In  the  Lord  the  three  degrees  of  height  are  infinite  and 
uncreate,  because  the  Lord  is  Love  itself  and  Wisdom  itself  (as . 
has  been  already  shown)  ;   and  because  the  Lord  is  Love  itself, 
and  Wisdom  itself,  He  is  also  Use  itself     For  love  has  use  for. 
its  end,  and  brings  forth  use  by  means  of  wisdom  ;  for  without 
use  love  and  wisdom  have  no  boundary  or  end,  that  is,  no  home 
of  their  own,  consequently  they  cannot  be  said  to  have  being  and 
existence  unless  there  be  use  in  which  they  may  be.     These  three 
constitute  the  three  degrees  of  height  in  subjects  of  life.     They 
are  three,  like  first  end,  middle  end  which  is  called  cause,  and  last 
end  which  is  called  effect.    That  end,  cause  and  effect  constitute 
three  degrees  of  height  has  been  shown  above  and  abundantly 
proved. 

231*  That  in  man  there  are  these  three  degrees  can  be 
seen  from  the  elevation  of  his  mind  even  to  the  degrees  of  love 
and  wisdom  in  which  angels  of  the  second  and  third  heavens 
are  ;  for  all  angels  were  born  men  ;  and  man,  as  regards  the 
interiors  pertaining  to  his  mind,  is  heaven  in  least  form  ;  there- 
fore there  are  in  man,  by  creation,  as  many  degrees  of  height 
as  there  are  heavens.  Moreover,  man  is  an  image  and  likeness 
of  God  ;  consequently  these  three  degrees  have  been  inscribed 
on  man,  because  they  are  in  God-Man,  that  is,  the  Lord.  That 
in  the  Lord  these  degrees  are  infinite  and  uncreate,  and  in  man 
finite  and  created,  can  be  seen  from  what  was  shown  in  Part  First ; 
namely,  from  this,  that  the  Lord  is  Love  and  Wisdom  in  Him- 
self; and  that  man  is  a  recipient  of  love  and  wisdom  from  the  Lord  ; 
also,  that  of  the  Lord  nothing  but  what  is  infinite  can  be  predi- 
cated, and  of  man  nothing  but  what  is  finite. 

232.  These  three  degrees  with  the  angels  are  called  Celes- 
tial, Spiritual,  and  Natural ;  and  for  them  the  celestial  degree 
is  the  degree  of  love,  the  spiritual  the  degree  of  wisdom,  and 
the  natural  the  degree  of  uses.  These  degrees  are  so  called 
because  the  heavens  are  divided  into  two  kingdoms,  one  called 
the  celestial,  the  other  the  spiritual,  to  which  is  added  a  third 
kingdom  wherein  are  men  in  the  world,  and  this  is  the  natural 
kingdom.  Moreover,  the  angels  of  whom  the  celestial  kingdom 
consists  are  in  love  ;  the  angels,  of  whom  the  spiritual  kingdom 
consists  are  in  wisdom  ;  while  men  in  the  world  are  in  uses ; 


CONCERNING    DIVINE    LOVE. — N.  230-233,  93 

therefore  these  kingdoms  are  conjoined.  How  it  is  to  be  under- 
stood that  men  are  in  uses  will  be  shown  in  the  next  Part. 

233.  It  has  been  told  me  from  heaven,  that  in  the  Lord 
from  eternity,  who  is  Jehovah,  before  His  assumption  of  a 
Human  in  the  world,  the  two  prior  degrees  existed  a<5lually, 
and  the  third  degree  [)otentialIy,  as  they  do  also  with  angels  ; 
but  that  after  the  assumption  of  a  Human  in  the  world,  He  put 
on  also  the  third  degree,  called  the  natural,  thereby  becoming 
Man,  like  a  man  in  the  world ;  but  with  the  difference,  that  in 
the  Loi'd  this  and  the  prior  degrees  are  infinite  and  uncreate, 
while  in  angel  and  in  man  they  are  finite  and  created.  For  the 
Divine  which,  apart  from  space,  had  filled  all  spaces  (n.  69-72), 
penetrated  even  to  the  outmosts  of  nature ;  yet  before  the  as- 
sumption of  the  Human,  there  was  a  Divine  influx  into  the 
natural  degree  mediate  through  the  angelic  heavens,  but  after 
the  assumption  immediate  from  Himself  This  is  the  reason 
why  all  Churches  in  the  world  before  His  Advent  were  repre- 
sentative of  spiritual  and  celestial  things,  but  after  His  Advent 
became  spiritual-natural  and  celestial-natural,  and  representa- 
tive worship  was  abolished.  This  also  was  the  reason  why  the 
sun  of  the  angelic  heaven,  which,  as  was  said  above,  is  the  first 
proceeding  of  His  Divine  Love  and  Divine  Wisdom,  after  the 
assumption  of  the  Human  shone  out  with  greater  effulgence  and 
splendor  than  before.  And  this  is  what  is  meant  by  these  words 
in  Isaiah: 

"In  that  day  the  light  of  the  moon  shall  be  as  the  light  of  the  sun,  and  the 
light  of  the  sun  shall  be  sevenfold,  as  the  light  of  seven  days"(xxx. 
26). 

This  is  said  of  the  state  of  heaven  and  of  the  Church  after  the 
Lord's  coming  into  the  world.     Again,  in  the  Apocalypse : 

The  countenance  of  the  Son  of  Man  "was  as  the  sun  shineth  in  his 
strength"  (i.  16); 

and  elsewhere 

(as  in  Isaiah  Ix.  20;  2  Sam.  xxiii.  3,  4  ;  Matt.  xvii.  i,  2). 

The  mediate  enlightenment  of  men  through  the  angelic  heaven, 
which  existed  before  the  coming  of  the  Lord,  may  be  com- 
pared to  the  light  of  the  moon,  which  is  the  mediate  light 
of  the  sun  ;  and  because  after  His  coming  this  was  made  imme- 
diate, it  is  said  in  Isaiah  that  ' '  the  light  of  the  moon  shall  be  as 
the  light  of  the  sun";  and  in  David: 


94  ANGELIC    WISDOM 

"  In  his  days  shall  the  righteous  flourish,  and  abundance  of  peace  nntit 
there  is  no  longer  any  moon"  (Ixxii.  7). 

This  also  is  said  of  the  Lord. 

234.  It  was  by  the  assumption  of  a  Human  in  the  world 
that  the  Lord  from  eternity,  that  is,  Jehovah,  put  on  this  third 
degree,  for  the  reason  that  He  could  enter  into  this  degree  only 
by  means  of  a  nature  like  human  nature,  thus  only  by  means 
of  conception  from  His  Divine  and  by  birth  from  a  virgin  ;  for 
in  this  way  He  could  put  off  a  nature  which,  although  a  recep- 
tacle of  the  Divine,  is  in  itself  dead,  and  could  put  on  the  Divine. 
This  is  meant  by  the  Lord's  two  states  in  the  world,  which  are 
called  the  state  of  exinanition  and  the  state  of  glorification,  which 
are  treated  of  in  T/ie  Do^rine  of  the  New  Jerusalem  concern- 
ing the  Lord. 

235,  Of  the  threefold  ascent  of  the  degrees  of  height  this 
much  has  been  said  in  general ;  but  these  degrees  cannot  here 
be  discussed  in  detail,  because  (as  was  said  in  the  preceding 
chapter)  there  must  be  these  three  degrees  in  things  greatest 
and  least ;  this  only  need  be  said,  that  there  are  such  degrees  in 
each  and  all  things  of  love,  and  therefrom  in  each  and  all  things 
of  wisdom,  and  from  both  of  these  in  each  and  all  things  of  use. 
In  the  Lord  all  these  degrees  are  infinite  ;  in  angel  and  man 
they  are  finite.  But  how  there  are  these  three  degrees  in  love, 
in  wisdom,  and  in  uses  cannot  be  described  and  unfolded  except 
in  series. 


These  three  degrees  of  height  are  in  every  man  from 
birth,  and  can  be  opened  successively  ;  and,  as 
they  are  opened,  man  is  in  the  lord  and  the 
Lord  in  man. 

236.  It  has  not  been  understood  heretofore  that  there  are 
three  degrees  of  height  in  every  man,  for  the  reason  that  these 
degrees  have  not  been  known  about,  and  so  long  as  they  re- 
mained unnoticed,  none  but  continuous  degrees  could  be  known  ; 
and  when  none  but  continuous  degrees  are  known,  it  may  be 
supposed  that  love  and  wisdom  increase  in  man  only  by  con- 
tinuity. But  it  should  be  known,  that  in  every  man  from  his 
Ijirth  there  are  three  degrees  of  height,  or  discrete  degrees,  one 
above  or  within  another;  and  that  each  degree  of  hcii;ht,  or 
discrete  degree,  has  also  degrees  of  breadth,  or  continuous  de- 
grees, according  to  which  it  increases  by  continuity.    For  there 


CONCERNING    DIVINE    LOVE. — N.    234-238.  95 

are  degrees  of  both  kinds  in  things  greatest  and  least  of  all 
things  (as  was  shown  above,  n.  222-229);  ^or  no  degree  of  one 
kind  is  possible  without  degrees  of  the  other  kind. 

237.  These  three  degrees  of  height  are  called  natural, 
spiritual,  and  celestial  (as  was  said  above,  n.  232).  When  man 
is  born  he  comes  first  into  the  natural  degree,  and  this  grows 
in  him,  by  continuity,  with  his  growth  in  knowledge  and  in 
understanding  acquired  by  means  of  knowledge,  even  to  the 
height  of  the  understanding  which  is  called  the  rational.  Yet 
not  by  this  means  is  the  second  or  spiritual  degree  opened. 
This  degree  is  opened  by  means  of  a  love  of  uses  conformable 
to  what  the  understanding  has  acquired,  but  a  spiritual  love  of 
uses,  which  is  love  towards  the  neighbor.  This  degree  may 
grow  in  like  manner  by  continuous  degrees  to  its  height,  and 
it  grows  by  means  of  knowledges  of  truth  and  good,  that  is,  by 
spiritual  truths.  Yet  even  by  such  truths  the  third  or  celestial 
degree  is  not  opened  :  for  this  degree  is  opened  by  means  of  the 
celestial  love  of  use,  which  is  love  to  the  Lord ;  and  love  to 
the  Lord  is  nothing  else  than  committing  to  life  the  precepts  of 
the  Word,  the  sum  of  which  is  to  shun  evils  because  they  are 
hellish  and  devilish,  and  to  do  good  because  it  is  heavenly  and 
divine.  In  this  manner  these  three  degrees  are  successively 
opened  in  man. 

23s*  So  long  as  man  lives  in  the  world  he  knows  nothing 
of  the  opening  of  these  degrees  within  him,  because  he  is  then  in 
the  natural  degree,  which  is  the  outmost,  and  from  this  he  thinks, 
wills,  speaks,  and  afts  ;  and  the  spiritual  degree,  which  is  inte- 
rior, communicates  with  the  natural  degree,  not  by  continuity  but 
by  correspondences,  and  communication  by  correspondences 
is  not  sensibly  felt.  But  when  man  puts  off  the  natural  degree, 
vhich  he  does  at  death,  he  comes  into  that  degree  which  has 
been  opened  within  him  in  the  world  ;  one  in  whom  the  spiritual 
degree  has  been  opened  coming  into  that  degree,  and  one  within 
whom  the  celestial  degree  has  been  opened  coming  into  that 
degree.  One  who  comes  into  the  spiritual  degree  after  death 
no  longer  thinks,  wills,  speaks,  and  a^ts  naturally,  but  spiritually; 
and  one  who  comes  into  the  celestial  degree  thinks,  wills,  speaks, 
and  a6ls  according  to  that  degree.  And  as  there  can  be 
communication  between  degrees  only  by  correspondences,  the 
differences  of  love,  wisdom,  and  use,  as  regards  these  degrees 
are  such  as  to  have  no  common  ground  by  means  of  anything 
continuous.  From  all  this  it  is  plain  that  man  has  three  degrees 
of  height  that  may  be  successively  opened  in  him. 


g6  ANGELIC    WISDOM 

239*  Since  man  is  endowed  with  three  degrees  of  love 
and  wisdom,  and  therefore  of  use,  it  follows  that  there  must  be 
three  degrees,  of  will,  of  understanding,  and  of  result  there- 
from, thus  of  determination  to  use ;  for  will  is  the  receptacle  of 
love,  understanding  the  receptacle  of  wisdom,  and  result  is 
use  from  these.  From  this  it  is  evident  that  there  are  in  every 
man  a  natural,  a  spiritual,  and  a  celestial  will  and  understanding, 
potentially  by  birth  and  a6lually  when  they  are  opened.  In  a 
word,  the  mind  of  man,  which  consists  of  will  and  understanding, 
is,  from  creation  and  therefore  from  birth,  of  three  degrees,  so 
that  man  has  a  natural  mind,  a  spiritual  mind,  and  a  celestial 
mind,  and  can  thereby  be  elevated  into  and  possess  angelic  wis- 
dom while  he  lives  in  the  world  ;  but  it  is  only  after  death,  and 
then  only  if  he  becomes  an  angel,  that  he  enters  into  that  wisdom, 
and  his  speech  then  becomes  ineffable  and  incomprehensible  to 
the  natural  man.  I  knew  a  man  of  m.oderate  learning  in  the 
world,  whom  I  saw  after  death  and  spoke  with  in  heaven,  and  I 
clearly  perceived  that  he  spoke  like  an  angel,  and  that  the  things 
he  said  would  be  inconceivable  to  the  natural  man  ;  and  for  the 
reason  that  in  the  world  he  had  applied  the  precepts  of  the 
Word  to  life  and  had  worshipped  the  Lord,  and  was  therefore 
raised  up  by  the  Lord  into  the  third  degree  of  love  and  wisdom. 
It  is  important  that  this  elevation  of  the  human  mind  should  be 
known  about,  for  upon  it  depends  the  understanding  of  what 
follows. 

240*  There  are  in  man  from  the  Lord  two  capacities 
whereby  he  is  distinguished  from  beasts.  One  of  these  is  the 
ability  to  understand  what  truth  is  and  what  good  is  ;  this  is 
called  rationality,  and  is  a  capacity  of  his  understanding.  The 
other  is  an  ability  to  do  what  is  true  and  good ;  this  is  called 
freedom,  and  is  a  capacity  of  his  will.  For  man  by  virtue  of 
his  rationality  is  able  to  think  whatever  he  pleases,  either  with  or 
against  God,  either  with  or  against  the  neighbor  ;  he  is  also  able 
to  will  and  to  do  what  he  thinks  ;  but  when  he  sees  evil  and 
fears  punishment,  he  is  able,  by  virtue  of  his  freedom,  to  abstain 
from  doing  it.  By  virtue  of  these  two  capacities  man  is  man, 
and  is  distinguished  from  beasts.  Man  has  these  two  capacities 
from  the  Lord,  and  they  are  from  Him  every  moment ;  nor  are 
they  taken  away,  for  if  they  were  man's  human  would  perish. 
In  these  two  capacities  the  Lord  is  with  every  man,  good  and 
evil  alike;  they  are  the  Lord's  abode  in  the  human  race:  from 
this  it  is  that  all  men  live  forever,  the  good  as  well  as  the  evil. 
But  the  Lord's  abode  is  nearer  in  man  as  man  by  the  agency 


CONXERNING    DIVINE    LOVE. — N.    239-242.  97 

of  these  capacities  opens  the  higher  degrees,  for  by  the  opening 
of  these  man  comes  into  higher  degrees  of  love  and  wisdom, 
thus  nearer  to  the  Lord.  From  this  it  can  be  seen  that  as 
these  degrees  are  opened  man  is  in  the  Lord  and  the  Lord  in 
him. 

241.  It  was  said  above,  that  the  three  degrees  of  height 
arc  hke  end,  cause,  and  efifed,  and  that  love,  wisdom,  and  use 
follow  in  succession  according  to  these  degrees  ;  therefore  a ' 
few  things  shall  be  said  here  about  love  as  being  end,  wisdom 
as  being  cause,  and  use  as  being  effeft.  Whoever  consults  his 
reason,  if  it  is  enlightened,  can  see  that  the  end  of  all  things  of 
man  is  his  love  ;  for  what  he  loves  that  he  thinks,  decides  upon, 
and  does,  consequently  that  he  has  for  his  end.  One  can  also 
see  from  his  reason  that  wisdom  is  cause ;  for  a  man,  that  is, 
man's  love, which  is  his  end,  searches  in  his  understanding  for  its 
means  through  which  to  attain  its  end,  thus  consulting  its  wis- 
dom, and  these  means  constitute  the  instrumental  cause.  That 
use  is  effe6l  is  evident  without  explanation.  But  one  man's  love 
is  not  the  same  as  another's,  neither  is  one  man's  wisdom  the 
same  as  another's;  so  is  it  with  use.  And  since  these  three  are 
homogeneous  (as  was  shown  above,  n.  189-194),  it  follows  that 
such  as  is  the  love  in  man,  such  is  the  wisdom  and  such  is  the 
use.  By  wisdom  is  here  meant  what  pertains  to  man's  under- 
standing;. 


Spiritual  light  flows  in  with  man  through  three 
degrees,  but  not  spiritual  heat,  except  so  far 
as  one  shuns  evils  as  sins  and  looks  to  the 
Lord. 

242*  It  is  evident  from  what  has  been  shown  above  that 
from  the  sun  of  heaven,  which  is  the  first  proceeding  of  Di- 
vine Love  and  Divine  Wisdom  (treated  of  in  Part  Second), 
light  and  heat  proceed — from  its  wisdom  light,  and  from  its  love 
heat ;  also  that  light  is  the  receptacle  of  wisdom,  and  heat  of 
love ;  also  that  so  far  as  man  comes  into  wisdom  he  comes  into 
the  Divine  light,  and  so  far  as  he  comes  into  love  he  comes  into 
the  Divine  heat.  And  further,  that  there  are  three  degrees  of 
light  and  three  degrees  of  heat,  that  is,  three  degrees  of  wisdom 
and  three  degrees  of  love,  and  that  these  degrees  have  been 
formed  in  man  in  order  that  he  may  be  a  receptacle  of  the  Di- 
vine Love  and  the  Divine  Wisdom,  thus  of  the  Lord.     It  is  now 


^8  ANGELIC    WISDOM 

to  be  shown  that  spiritual  Hght  flows  in  through  these  three  de- 
grees in  man,  but  not  spiritual  heat,  except  so  far  as  man  shuns 
evils  as  sins  and  looks  to  the  Lord — or,  what  is  the  same,  that 
man  is  able  to  receive  wisdom  even  to  the  third  degree,  but  not 
love,  unless  he  shuns  evils  as  sins  and  looks  to  the  Lord  ;  or  what 
is  still  the  same,  that  man's  understanding  can  be  raised  into 
wisdom,  but  not  his  will,  except  so  far  as  he  shuns  evils  as  sins. 
243.  That  the  understanding  can  be  raised  into  the  light 
of  heaven,  that  is,  into  angelic  wisdom,  while  the  will  cannot  be 
raised  into  the  heat  of  heaven,  that  is,  into  angelic  love,  unless 
man  shuns  evils  as  sins  and  looks  to  the  Lord,  has  been  made 
plainly  evident  to  me  from  experience  in  the  spiritual  world. 
I  have  frequently  seen  and  perceived  that  simple  spirits,  who 
knew  merely  that  God  is  and  that  the  Lord  was  born  a  man, 
and  who  knew  scarcely  anything  else,  clearly  apprehended  the 
arcana  of  angelic  wisdom  almost  as  the  angels  do  ;  and  not 
these  simple  ones  alone,  but  many  also  of  the  infernal  crew. 
These,  while  they  listened,  understood,  but  not  when  they 
thought  within  themselves  ;  for  while  they  listened,  light  entered 
from  above,  but  when  they  thought  within  themselves,  no  light 
could  enter  except  that  which  corresponded  to  their  heat  or 
love  ;  consequently  when  they  had  listened  to  and  perceived  the 
arcana,  as  soon  as  they  turned  their  ears  away  they  remembered 
nothing,  those  belonging  to  the  infernal  crew  even  rejedling 
these  things  with  disgust  and  utterly  denying  them,  because  the 
fire  of  their  love  and  its  light,  being  delusive,  induced  dark- 
ness, by  which  the  heavenly  light  entering  from  above  was 
extinguished. 

244.  The  same  thing  happens  in  the  world.  A  man  not 
altogether  stupid,  or  who  has  not  confirmed  himself  in  falsities 
from  the  pride  of  self-intelligence,  hearing  others  speak  on 
some  exalted  matter,  or  reading  something  of  the  kind,  if  he  is 
in  any  afife6lion  of  knowing,  understands  these  things  and 
retains  them,  and  may  afterwards  confirm  them.  Either  a  bad 
or  a  good  man  may  do  this.  A  bad  man,  though  in  heart  he 
denies  the  Divine  things  pertaining  to  the  Church,  can  still  under- 
stand them,  and  also  speak  of  and  preach  them,  and  in  writing 
learnedly  prove  them  ;  but  when  left  to  his  own  thought,  irom 
his  own  infernal  love  he  thinks  against  them  and  denies  them. 
From  which  it  is  obvious  that  the  understanding  can  be  in 
spiritual  light  even  when  the  will  is  not  in  spiritual  heat ;  and 
from  this  it  follows  that  the  understanding  does  not  lead  the 
will,  or  that  wisdom  does  not  beget  love,  but  simply  teaches 


CONXERXING    DIVINE    LOVE. — N.    243-247.  99 

and  shows  the  way, — teaching  how  a  man  ought  to  live,  and 
showing  the  way  in  which  he  ought  to  go.  It  further  follows 
that  the  will  leads  the  understanding,  and  causes  it  to  a6l  as 
one  with  itself;  also  that  whatever  in  the  understanding  agrees 
with  the  love  which  is  in  the  will,  that  man  calls  wisdom.  In 
what  follows  it  will  be  seen  that  the  will  does  nothing  by  itself 
apart  from  the  understanding,  but  does  all  that  it  does  in  conjunc- 
tion with  the  understanding ;  moreover,  that  it  is  the  will  that 
by  influx  takes  the  understanding  into  partnership  with  itself, 
and  not  the  reverse. 

245.  The  nature  of  the  influx  of  light  into  the  three  degrees 
of  life  in  man  which  belong  to  his  mind,  shall  now  be  shown. 
The  forms  which  are  receptacles  of  heat  and  light,  that  is,  of 
love  and  wisdom  in  man,  and  which  (as  was  said)  are  in  three- 
fold order  or  of  three  degrees,  are  transparent  from  birth, 
transmitting  spiritual  light  as  crystal  glass  transmits  natural 
light ;  consequently  in  respect  to  wisdom  man  can  be  raised 
even  to  the  third  degree.  Nevertheless,  these  forms  are  not 
opened  except  when  spiritual  heat  conjoins  itself  to  spiritual  light, 
that  is,  love  to  wisdom  ;  by  such  conjunction  these  transparent 
forms  are  opened  according  to  degrees.  It  is  the  same  with  light 
and  heat  from  the  sun  of  the  world  in  their  a6lion  on  plants 
growing  on  the  earth.  The  light  of  winter,  which  is  as  bright 
as  that  of  summer,  opens  nothing  in  seed  or  in  tree,  but  when 
vernal  heat  conjoins  itself  to  it  then  the  light  becomes  effective. 
There  is  this  similarity  because  spiritual  light  corresponds  to 
natural  light,  and  spiritual  heat  to  natural  heat. 

246.  This  spiritual  heat  is  obtained  only  by  shunning  evils 
as  sins,  and  at  the  same  time  looking  to  the  Lord  ;  for  so  long 
as  man  is  in  evils  he  is  also  in  the  love  of  them,  for  he  lusts 
after  them  ;  and  love  of  evil,  or  lust,  abides  in  a  love  contrary 
to  spiritual  love  and  affection  ;  and  such  love  or  lust  can  be 
removed  only  by  shunning  evils  as  sins  ;  and  because  man  cannot 
shun  evils  from  himself,  but  only  from  the  Lord,  he  must  look  to 
the  Lord.  When  he  shuns  evils  from  the  Lord,  the  love  of  evil 
and  its  heat  are  removed,  and  the  love  of  good  and  its  heat  are 
introduced  in  their  stead,  whereby  a  higher  degree  is  opened  ; 
for  the  Lord  flowing  in  from  above  opens  it,  and  then  conjoins 
love,  that  is,  spiritual  heat,  to  wisdom  or  spiritual  light,  from 
which  conjunction  man  begins  to  flourish  spiritually,  like  a  tree 
in  spring-time. 

247*  By  the  influx  of  spiritual  light  into  all  three  degrees 
of  the  mind  man  is  distinguished  from  beasts  ;  and,  as  contrasted 


lOO  ANGELIC    WISDOM 

with  beasts,  can  think  analytically,  and  perceive  both  natural  and 
spiritual  truths  ;  and  when  he  perceives  them  he  can  acknow- 
ledge them,  and  thus  be  reformed  and  regenerated.  This  capa- 
city to  receive  spiritual  light  is  what  is  meant  by  rationality 
(referred  to  above),  which  every  man  has  from  the  Lord,  and 
which  is  not  taken  away  from  him,  for  if  it  were  taken  away  he 
could  not  be  reformed.  From  this  capacity,  called  rationality, 
man,  unlike  the  beasts,  is  able  not  only  to  think  but  also  to  speak' 
from  thought ;  and  afterwards  from  his  other  capacity,  called 
freedom  (also  referred  to  above),  he  is  able  to  do  those  things 
which  he  thinks  from  his  understanding.  As  these  two  capaci- 
ties, rationality  and  freedom,  which  are  proper  to  man,  have  been 
treated  of  above  (n,  240),  no  more  will  be  said  about  them  here. 


Unless  the  higher  degree,  which  is  the  spiritual,  is 
opened  in  man,  he  becomes  natural  and  sensual. 

248.  It  was  shown  above  that  there  are  three  degrees  of  the 
human  mind,  called  natural,  spiritual,  and  celestial,  and  that  these 
degrees  may  be  successively  opened  in  man  ;  also,  that  the 
natural  degree  is  first  opened  ;  afterwards,  if  man  shuns  evils 
as  sins  and  looks  to  the  Lord,  the  spiritual  degree ;  and  lastly, 
the  celestial.  Since  these  degrees  are  successively  opened 
according  to  man's  life,  it  follows  that  the  two  higher  degrees 
may  remain  unopened,  and  then  man  continues  in  the  natural 
degree,  which  is  the  outmost.  Moreover,  it  is  known  in  the 
world  that  there  is  a  natural  and  a  spiritual  man,  or  an  external 
and  an  intefnal  man  ;  but  it  is  not  known  that  a  natural  man 
becomes  spiritual  by  the  opening  of  a  higher  degree  in  him, 
and  that  such  opening  is  efifefted  by  a  spiritual  life,  which  is  a 
life  conformed  to  the  Divine  precepts  ;  and  that  without  a  life 
conformed  to  these  man  remains  natural. 

249.  There  are  three  kinds  of  natural  men  :  the  first  con- 
sists of  those  who  know  nothing  of  the  Divine  precepts  ;  the 
second,  of  those  who  know  that  there  are  such  precepts,  but; 
give  no  thought  to  a  life  according  to  them  ;  and  the  third,  of 
those  who  despise  and  deny  these  precepts.  In  resped  to  the 
first  class,  which  consists  of  those  who  know  nothing  of  the 
Divine  precepts,  since  they  cannot  be  taught  by  themselves  they 
must  needs  remain  natural.  Every  man  is  taught  respeding 
the  Divine  precepts,  not  by  immediate  revelations,  but  by  others 
who  know  them  from  religion,  on  which  subjed  see  The  Doc- 


CONCERNING    DIVINE    LOVE. — N.    248-25 1.  lOI 

trine  of  the  Nezv  Jerusalem  concerning  the  Sacred  Scriptures 
(n.  114-118).  Those  of  the  second  class,  who  know  that  there 
are  Divine  precepts  but  give  no  thought  to  a  Hfe  according  to 
them,  also  remain  natural,  and  care  about  no  other  concerns 
than  those  of  the  world  and  the  body.  These  after  death  be- 
come mere  menials  and  servants,  according  to  the  uses  which 
they  are  able  to  perform  for  those  who  are  spiritual ;  for  the 
natural  man  is  a  menial  and  servant,  and  the  spiritual  man  is 
a  master  and  lord.  Those  of  the  third  class,  who  despise  and 
deny  the  Divine  precepts,  not  only  remain  natural,  but  also 
become  sensual  in  the  measure  of  their  contempt  and  denial. 
Sensual  men  are  the  lowest  natural  men,  and  are  incapable  of 
thinking  above  the  appearances  and  fallacies  of  the  bodily  senses. 
After  death  they  are  in  hell. 

250.  As  it  is  unknown  in  the  world  what  the  spiritual  man 
is,  and  what  the  natural,  and  as  one  who  is  merely  natural  is 
by  many  called  spiritual,  and  conversely,  these  subje6ls  shall 
be  separately  discussed,  as  follows  : 

(i.j     What  iJic  natural  Jiian  is,  and  luliat  tJic  spiritual 

man. 
(ii.)     TIic  charallcr  of  tlic    7iaiiiral  man  in    %i>hom    the 

spiritual  degree  is  opened. 
(iii.)     The  charaHer  of  the   Jiatural  man  in   whom    the 

spiritual  degree  is  not  opened  and  yet  not  closed. 
(iv.)     The   charaHer  of  the  natural  man   in   lohoi/i   the 

spiritual  degree  is  entirely  closed. 
(v.)    Lastly,  The  nature  of  the  difference  between  tJie  life 

of  a   man   merely   natural  and  tJte  life  of  a 

beast. 

251.  (i.)  What  the  natural  man  is,  and  what  the  spiritual 
man. — Man  is  not  man  from  face  and  body,  but  from  under- 
standing and  will ;  therefore  by  the  natural  man  and  the  spirit- 
ual man  is  meant  that  man's  understanding  and  will  are  either 
natural  or  spiritual.  The  natural  man  in  respe6l  to  his  under- 
standing and  will  is  like  the  natural  world,  and  may  be  called 
a  world  or  microcosm  ;  and  the  spiritual  man  in  respe(5l  to  his 
understanding  and  will  is  like  the  spiritual  world,  and  may  be 
called  a  spiritual  world  or  heaven.  From  which  it  is  evident 
that  as  the  natural  man  is  in  an  image  a  natural  world,  so  he 
loves  those  things  which  are  of  the  natural  world  ;  and  that  as 
the  spiritual  man  is  in  an  image  a  spiritual  world,  so  he  loves 
those  things  which  are  of  that  world,  or  of  heaven.  The  spirit- 
ual man  loves  also  the  natural  world,  but  not  otherwise  than 
as  a  master  loves  his  servant  through  whom  he  performs  uses. 


102  ANGELIC    WISDOM 

Moreover,  according  to  uses  the  natural  man  becomes  like  the 
spiritual,  which  is  the  case  when  the  natural  man  feels  from  the 
spiritual  the  delight  of  use ;  such  a  natural  man  may  be  called 
spiritual-natural.  The  spiritual  man  loves  spiritual  truths ;  he 
not  only  loves  to  know  and  understand  them,  but  also  wills 
them  ;  while  the  natural  man  loves  to  speak  of  those  truths  and 
also  do  them  :  doing  truths  is  performing  uses.  This  subor- 
dination is  from  the  conjunftion  of  the  spiritual  world  and  the 
natural  world  ;  for  whatever  appears  and  is  done  in  the  natural 
world  derives  its  cause  from  the  spiritual  world.  From  all  this  it 
can  be  seen  that  the  spiritual  man  is  altogether  distin6l  from 
the  natural,  and  that  there  is  no  other  communication  between 
them  than  such  as  there  is  between  cause  and  efifeft. 

2^2.  (ii.)  The  charaSIer  of  the  yiatiiral  man  in  whom  the 
spiritual  degree  is  opened. — This  is  obvious  from  what  has  been 
said  above  ;  to  which  it  may  be  added,  that  a  natural  man  is  a 
complete  man  when  the  spiritual  degree  is  opened  in  him,  for 
he  is  then  consociated  with  angels  in  heaven  and  at  the  same 
time  with  men  in  the  world,  and  in  regard  to  both,  lives  under 
the  Lord's  guidance.  For  the  spiritual  man  imbibes  commands 
from  the  Lord  through  the  Word,  and  executes  them  through 
the  natural  man.  The  natural  man  who  has  the  spiritual  degree 
opened  does  not  know  that  he  thinks  and  a6ls  from  his 
spiritual  man,  for  it  seems  as  if  he  did  this  from  himself, 
when  yet  he  does  not  do  it  from  himself  but  from  the  Lord. 
Neither  does  the  natural  man  whose  spiritual  degree  has  been 
opened  know  that  by  means  of  his  spiritual  man  he  is  in  heaven, 
when  yet  his  spiritual  man  is  in  the  midst  of  the  angels  of 
heaven,  and  sometimes  is  even  visible  to  them  ;  but  because  he 
draws  himself  back  to  his  natural  man,  alter  a  short  stay  there 
he  is  no  longer  seen.  Nor  does  the  natural  man  in  whom  the 
spiritual  degree  heis  been  opened  know  that  his  spiritual  mind 
is  being  filled  by  the  Lord  with  thousands  of  arcana  of  wisdom, 
and  with  thousands  of  delights  of  love,  and  that  he  is  to 
come  into  these  after  death,  when  he  becomes  an  angel.  The 
natural  man  does  not  know  these  things  because  communica- 
tion between  the  natural  man  and  the  spiritual  man  is  efife6led 
by  correspondences  ;  and  communication  by  correspondences  is 
perceived  in  the  understanding  only  by  the  fa(5l  that  truths  are 
seen  in  light,  and  is  perceived  in  the  will  only  by  the  fa6l  that 
uses  are  performed  from  affection. 

253.  (iii.)    The  charaHer  of  the  natural  man  in  whom  the 
spiritual  degree  is  not  opened,  and  yet  not  closed. — The  spiritual. 


CONCERXING    DIVINE    LOVE. — X.    252-254.  IO3 

degree  is  not  opened,  and  yet  not  closed,  in  the  case  of  those 
who  have  led  somewhat  of  a  life  of  charity  and  yet  have  known 
little  of  genuine  truth.  The  reason  is,  that  this  degree  is  opened 
by  conjunction  of  love  and  wisdom,  or  of  heat  with  light  ;  love 
or  spiritual  heat  alone  not  opening  it,  nor  wisdom  or  sj^iritual 
light  alone,  but  both  in  conjun6lion.  Consequently,  when  gen- 
uine truths,  out  of  which  wisdom  or  light  arises,  are  unknown, 
love  is  inadequate  to  open  that  degree  ;  it  only  keeps  it  in  the  pos- 
sibility of  being  opened  :  this  is  what  is  meant  by  its  not  being 
closed.  Something  like  this  is  seen  in  the  vegetable  kingdom,  in 
that  heat  alone  does  not  cause  seeds  and  trees  to  vegetate,  but 
heat  in  conjunction  with  light  effects  this.  It  is  to  be  known  that 
all  truths  are  of  spiritual  light  and  all  goods  are  of  spiritual  heat, 
and  that  good  opens  the  spiritual  degree  by  means  of  truths  ; 
for  good,  by  means  of  truths,  effects  use,  and  uses  are  goods  of 
love,  which  derive  their  essence  from  a  conjunction  of  good 
and  truth.  After  death,  those  in  whom  the  spiritual  degree  is 
not  opened  and  yet  not  closed,  since  they  are  still  natural  and 
not  spiritual,  are  in  the  lowest  parts  of  heaven,  where  they 
sometimes  suffer  hard  things  ;  or  they  are  in  the  outskirts  in 
some  higher  heaven,  where  they  are  as  it  were  in  the  light  of 
evening  :  for  (as  was  said  above)  in  heaven  and  in  every  society 
there  the  light  decreases  from  the  middle  to  the  outskirts, 
and  those  who  are  pre-eminent  in  divine  truths  are  in  the  middle, 
while  those  who  are  in  few  truths  are  in  the  outskirts.  Those 
are  in  few  truths  who  know  from  religion  only  that  there  is  a 
God,  and  that  the  Lord  suffered  for  them,  and  that  charity  and 
faith  are  essentials  of  the  Church,  not  troubling  themselves  to 
know  what  faith  is  or  what  charity  is  ;  when  yet  faith  in  its 
essence  is  truth,  and  truth  is  manifold,  and  charity  is  all  the 
work  of  his  calling  which  man  does  from  the  Lord  :  he  does  this 
from  the  Lord  when  he  shuns  evils  as  sins.  It  is  just  as 
was  said  above,  that  the  end  is  the  all  of  the  cause,  and  the 
effect  the  all  of  the  end  by  means  of  the  cause ;  the  end  is 
charity  or  good,  the  cause  is  faith  or  truth,  and  efife6ls  are  good 
works  or  uses  ;  from  which  it  is  plain  that  from  charity  no  more 
can  be  carried  into  works  than  the  measure  in  which  charity  is 
conjoined  with  the  truths  of  faith.  By  means  of  these  truths 
charity  enters  into  works  and  qualifies  them. 

254*  (iv. )  T/ie  charaSler  of  the  natural  man  in  whom  the 
spiritual  degree  is  wholly  closed. — The  spiritual  degree  is  closed 
in  those  who  are  in  evils  as  to  life,  and  still  more  in  those  who 
from  e\'ils  are  in  falsities.     It  is  the  same  as  with  the  fibril  of  a 


I04  ANGELIC    WISDOM 

nerve,  which  contrads  at  the  slightest  touch  of  any  thing  hete- 
rogeneous ;  so  every  motive  fibre  of  a  muscle,  yea,  the  muscle 
itself,  and  even  the  whole  body  shrinks  from  the  touch  of  what- 
ever is  hard  or  cold.  So  the  substances  or  forms  of  the  spirit- 
ual degree  in  man  shrink  from  evils  and  their  falsities,  because 
they  are  heterogeneous.  For  the  spiritual  degree,  being  in  the 
form  of  heaven,  admits  nothing  but  goods,  and  truths  which  are 
from  good  ;  these  are  homogeneous  to  it :  but  evils,  and  falsities 
which  are  from  evil,  are  heterogeneous  to  it.  This  degree  is  con- 
tracted, and  by  contraction  closed,  especially  in  those  who  in  the 
world  are  in  love  of  ruling  from  love  of  self,  because  this  love  is 
opposed  to  love  to  the  Lord.  It  is  also  closed,  but  not  so 
much,  in  those  who  from  love  of  the  world  are  in  the  insane 
greed  of  possessing  the  goods  of  others.  These  loves  shut  the 
spiritual  degree,  because  they  are  the  origins  of  evils.  The 
contraction  or  closing  of  this  degree  is  like  the  turning  back 
of  a  spiral  in  the  opposite  direction  ;  for  which  reason,  that 
degree  after  it  is  closed,  turns  back  the  light  of  heaven  ;  conse- 
quently there  is  darkness  there  instead  of  heavenly  light,  and 
truth,  which  is  in  the  light  of  heaven,  becomes  nauseous.  In 
such  persons,  not  only  does  the  spiritual  degree  itself  become 
closecl,  but  also  the  higher  region  of  the  natural  degree  which  is 
called  the  rational,  until  at  last  the  lowest  region  of  the  natural 
degree,  which  is  called  the  sensual,  alone  stands  open  ;  this  being 
nearest  to  the  world  and  to  the  outward  senses  of  the  body,  from 
which  the  man  afterwards  thinks,  speaks,  and  reasons.  The 
natural  man  who  has  become  sensual  through  evils  and  their 
falsities,  in  the  spiritual  world  in  the  light  of  heaven  does  not 
appear  as  a  man  but  as  a  monster,  even  with  nose  drawn  back  ; 
(the  nose  is  drawn  in  because  the  nose  corresponds  to  the  percep- 
tion of  truth  ;)  moreover,  he  cannot  bear  a  ray  of  heavenly  light. 
Such  have  in  their  caverns  no  other  light  than  what  resembles 
the  light  from  live  coals  or  from  burning  charcoal.  From 
all  this  it  is  evident  who  and  of  what  charader  are  those  in 
1  whom  the  spiritual  degree  is  closed. 

255.  (v. )  The  nature  of  the  differe7ice  between  the  life  of  a 
man  vicrcly  natural  and  the  the  life  of  a  beast. — This  difference 
will  be  particularly  discussed  in  what  follows,  where  Life  will  be 
treated  of.  Here  it  may  be  said  that  the  difference  is  that  man 
has  three  degrees  of  mind,  that  is,  three  degrees  of  understand- 
ing and  will,  which  degrees  can  be  opened  successively  ;  and  as 
these  are  transparent,  man  can  be  raised  as  to  his  understanding 
into  the  light  of  heaven  and  see  truths,  not  only  civil  and  moral, 


CONCERNING    DIVINE    LOVE. — N.  255,  256.  I05 

but  also  spiritual,  and  from  many  truths  seen  can  form  conclu- 
sions about  truths  in  their  order,  and  thus  perfedl  the  under- 
standing to  eternity.  But  a  beast  has  only  the  natural  de- 
gree, not  the  two  higher  degrees ;  and  without  the  higher 
degrees  it  has  no  capacity  to  think  on  any  subject,  civil,  moral, 
or  spiritual.  And  since  the  natural  degree  of  beasts  is  in- 
capable of  being  opened,  and  thereby  raised  into  higher  light, 
they  are  unable  to  think  in  successive  order,  but  only  in  simul- 
taneous order,  which  is  not  thinking,  but  a6ling  from  a  knowl- 
edge corresponding  to  their  love.  And  because  they  are 
unable  to  think  analytically,  and  to  view  a  lower  thought 
from  any  higher  thought,  they  are  unable  to  speak,  but  are  able 
only  to  utter  sounds  in  accordance  with  the  knowledge  pertain- 
ing to  their  love.  Yet  the  sensual  man,  who  is  in  the  lowest 
sense  natural,  differs  from  the  beast  only  in  this,  that  he  can  fill 
his  memory  with  information,  and  think  and  speak  therefrom  ; 
this  power  he.  gets  from  a  capacity  proper  to  every  man,  of 
being  able  to  understand  truth  if  he  chooses  ;  it  is  this  capacity 
that  makes  the  difference.  But  many,  by  abuse  of  this  capa- 
city, have  made  themselves  lower  than  beasts. 


The  natural  degree  of  the  human  mind  regarded  in 
itself  is  continuous,  but  by  correspondence  with 

the   two    HIGHER    DEGREES    IT   APPEARS   WHEN    IT    IS 
ELEVATED    AS    IF   IT   WERE    DISCRETE. 

236.  Although  this  is  hardly  comprehensible,  so  long  as 
there  is  no  knowledge  of  degrees  of  height,  it  must  nevertheless 
be  re\'ealed,  because  it  is  a  part  of  angelic  wisdom  ;  and  while 
the  natural  man  is  unable  to  think  about  this  wisdom  in  the  same 
way  as  angels  do,  nevertheless  his  understanding,  when  raised 
into  the  degree  of  light  in  which  angels  are,  can  apprehend  it ; 
for  his  understanding  can  be  elevated  even  to  that  extent,  and 
enlightened  according  to  its  elevation.  But  this  enlightenment 
of  the  natural  mind  does  not  ascend  by  discrete  degrees,  but 
increases  in  a  continuous  degree,  and  as  it  increases,  that  mind 
is  enlightened  from  within  by  the  light  of  the  two  higher  degrees. 
How  this  occurs  can  be  comprehended  from  a  perception  of 
degrees  of  height,  as  being  one  above  another,  while  the  natural 
degree,  which  is  the  lowest,  is  a  kind  of  general  covering  to 
the  two  higher  degrees.  Then,  as  the  natural  degree  is  raised 
towards  a  degree  of  the  higher  kind,  the  higher  a6ts  from  within 


I06  ANGELIC    WISDOM 

upon  the  outer  natural  and  illuminates  it.  This  illumination  is 
effected,  indeed,  from  within,  by  the  light  of  the  higher  degrees, 
but  the  natural  degree  which  envelops  and  surrounds  the  higher 
receives  it  by  continuity,  thus  more  lucidly  and  purely  in  pro- 
portion to  its  ascent ;  that  is,  from  within,  by  the  light  of  the 
higher  degrees,  the  natural  degree  is  enlightened  discretely, 
but  in  itself  is  enlightened  continuously.  From  this  it  is  evident  , 
that  so  long  as  man  lives  in  the  world,  and  is  thereby  in  the 
natural  degree,  he  cannot  be  elevated  into  very  wisdom,  such 
wisdom  as  the  angels  have,  but  only  into  higher  light,  even  up 
to  angels,  and  can  receive  enlightenment  from  their  light  that 
flows-in  from  within  and  illuminates.  But  these  things  cannot 
as  yet  be  more  clearly  described  ;  they  can  be  better  compre- 
hended from  effects  ;  for  efifefts  present  causes  in  themselves  in 
clear  light,  and  thus  illustrate  them,  when  there  is  some  pre- 
vious knowledge  of  causes. 

257.  The  effe6ls  are  these:  (i.)  The  natural  mind  may 
be  raised  up  to  the  light  of  heaven  in  which  angels  are,  and  may 
perceive  naturally,  thus  not  so  fully,  what  the  angels  perceive 
spiritually  ;  nevertheless,  man's  natural  mind  cannot  be  raised 
into  angelic  light  itself  (2.)  By  means  of  his  natural  mind, 
raised  to  the  light  of  heaven,  man  can  think,  yea,  speak  with 
angels  ;  but  the  thought  and  speech  of  the  angels  then  flow  into 
the  natural  thought  and  speech  of  the  man,  and  not  conversely  ; 
so  that  angels  speak  with  man  in  a  natural  language,  which  is 
the  man's  mother  tongue.  (3.)  This  is  effe6led  by  a  spiritual 
influx  into  the  natural  man,  and  not  by  any  natural  influx  into 
the  spiritual  man.  (4.)  Human  wisdom,  which  so  long  as  man 
lives  in  the  natural  world  is  natural,  can  by  no  means  be  raised 
into  angelic  wisdom,  but  only  into  some  image  of  it.  The  reason 
is,  that  elevation  of  the  natural  mind  is  effe6ted  by  continuity, 
as  from  shade  to  light,  or  from  grosser  to  purer.  Still  the  man 
in  whom  the  spiritual  degree  has  been  opened  comes  into  that 
wisdom  when  he  dies  ;  and  he  may  also  come  into  it  by  a  sus- 
pension of  bodily  sensations,  and  then  by  an  influx  from  above  * 
into  the  spiritual  parts  of- his  mind.  (5.)  Man's  natural  mind 
consists  of  spiritual  substances  together  with  natural  substances  ; 
thought  comes  from  its  spiritual  substances,  not  from  its  natural 
substances ;  these  recede  when  the  man  dies,  while  its  spiritual 
substances  do  not.  Consequently,  after. death,  when  man  be- 
comes a  spirit  or  angel,  the  same  mind  remains  in  a  form  like 
that  which  it  had  in  the  world.  (6.)  The  natural  substances  of 
that  mind,  which  recede  Tas  was  said)  by  death,  constitute  the 


CONXERXING    DI  /IXE    LOVE. — X.  257-259.  IC'/ 

cutaneous  covering  of  the  spiritual  body  which  spirits  and  angels 
have.  By  means  of  such  covering,  which  is  taken  from  the 
natural  w'orld,  their  spiritual  bodies  maintain  existence  ;  for  the 
natural  is  the  outmost  containant :  consequently  there  is  no 
spirit  or  angel  who  was  not  born  a  man.  These  arcana  of  an- 
gelic wisdom  are  here  adduced  that  the  quality  of  the  natural 
mind  in  man  may  be  known,  which  subje6l  is  further  treated 
of  in  what  foUow^s. 

2^8*  Every  man  is  born  into  a  capacity  to  understand 
truths  to  the  inmost  degree  in  which  the  angels  of  the  third 
heaven  are ;  for  the  human  understanding,  rising  up  by  contin- 
uity around  the  two  higher  degrees,  receives  the  light  of  their 
wisdom,  in  the  manner  stated  above  (n.  256).  Therefore  man 
has  the  ability  to  become  rational  according  to  his  elevation  ; 
if  raised  to  the  third  degree  he  becomes  rational  from  that 
degree,  if  raised  to  the  second  degree  he  becomes  rational  from 
that  degree,  if  not  raised  he  is  rational  in  the  first  degree. 
It  is  said  that  he  becomes  rational  from  those  degrees,  because 
the  natural  degree  is  the  general  receptacle  of  their  light.  The 
reason  why  man  does  not  become  rational  to  the  height  that 
he  might  is,  that  love,  w^hich  is  of  the  will,  cannot  be  raised  in 
the  same  manner  as  wisdom,  which  is  of  the  understanding. 
Love,  which  is  of  the  will,  is  raised  only  by  shunning  evils  as  sins, 
and  then  by  goods  of  charity,  which  are  uses,  which  the  man 
thereafter  performs  from  the  Lord.  Consequently,  when  love, 
which  is  of  the  will,  is  not  at  the  same  time  raised,  wisdom,  which 
is  of  the  understanding,  however  it  may  have  ascended,  falls 
back  again  down  to  its  own  love.  Therefore,  if  man's  love  is 
not  at  the  same  time  with  his  wisdom  raised  into  the  spiritual 
degree,  he  is  rational  only  in  the  lowest  degree.  From  all  this 
it  can  be  seen  that  man's  rational  is  in  appearance  as  if  it  were 
of  three  degrees,  a  rational  from  the  celestial,  a  rational  from  the 
spiritual,  and  a  rational  from  the  natural ;  also  that  rationality, 
which  is  the  capacity  whereby  man  is  elevated,  is  still  in  man 
whether  he  be  elevated  or  not. 

259»  It  has  been  said  that  every  man  is  born  into  that 
capacity,  namely,  rationality,  but  by  this  is  meant  every  man 
whose  externals  have  not  been  injured  by  accident,  either  in  the 
womb,  or  by  some  disease  after  birth,  or  by  a  wound  infli6led  on 
the  head,  or  in  consequence  of  some  insane  love  bursting  forth 
and  breaking  down  restraints.  In  such  the  rational  cannot  be 
elevated ;  for  life,  which  is  of  the  will  and  understanding,  has 
in   such  no   bounds   in  which   it   can   rest,  so  disposed   that  it 


I08  ANGELIC    WISDOM 

can  produce  outmost  a6ts  according  to  order ;  for  life  a6ls  in 
accordance  with  outmost  determinations,  but  not  from  them. 
That  there  can  be  no  rationaUty  in  infants  and  children,  may  be 
seen  below  (n.  266,  at  the  end). 

The  natural  mind,  since  it  is  the  covering  and  con- 
tainant  of  the  higher  degrees  of  the  human 
mind,  is  reactive  ;  and  if  the  higher  degrees 
are  not  opened  it  acts  against  them,  but  if  they 
are  opened   it  acts  with  them. 

260.  It  has  been  shown  in  the  preceding  chapter  that  as 
the  natural  mind  is  in  the  outmost  degree,  it  envelops  and  en- 
closes the  spiritual  mind  and  the  celestial  mind,  which,  in  respect 
to  degrees,  are  above  it.  It  is  now  to  be  shown  that  the  natural 
mind  reads  against  the  higher  or  interior  minds.  It  reacts 
because  it  covers,  includes,  and  contains  them,  and  this  cannot 
be  done  without  readion  ;  for  unless  it  readied,  the  interior  or 
enclosed  parts  would  become  loosened  and  escape  and  fall  apart, 
just  as  the  viscera,  which  are  the  interiors  of  the  body,  would 
push  forth  and  fall  asunder  if  the  coverings  which  are  about 
the  body  did  not  rea6t  against  them  ;  so,  too,  unless  the  mem- 
brane investing  the  motor  fibres  of  a  muscle  readed  against  the 
forces  of  these  fibres  in  their  adivities,  not  only  would  a6tion 
cease,  but  all  the  inner  tissues  would  be  scattered.  It  is  the 
same  with  every  outmost  degree  of  the  degrees  of  height ; 
consequently  with  the  natural  mind  as  compared  with  higher 
degrees  ;  for,  as  was  said  above,  there  are  three  degrees  of  the 
human  mind,  the  natural,  the  spiritual,  and  the  celestial,  and  the 
natural  mind  is  in  the  outmost  degree.  Another  reason  why  the 
natural  mind  reads  against  the  spiritual  mind  is,  that  the  natural 
mind  consists  not  only  of  substances  of  the  spiritual  world  but 
also  of  substances  of  the  natural  world  (as  was  said  above,  n. 
/257),  and  substances  of  the  natural  world  from  their  very  nature 
■  read  against  the  substances  of  the  spiritual  world  ;  for  substances 
of  the  natural  world  are  in  themselves  dead,  and  are  aded  upon 
from  without  by  substances  of  the  s]:)intual  world  ;  and  substances 
which  are  dead,  and  which  are  aded  upon  from  without,  from 
their  nature  resist,  and  thus  from  their  nature  read.  From  all 
this  it  can  be  seen  that  the  natural  man  reads  against  the  spirit- 
ual man,  and  that  there  is  combat.  It  is  the  same  thing  whether 
the  terms  ' '  natural  and  spiritual  man  "  or  "  natural  and  si)iritual 
mind ' '  are  used. 


CON'CERNING    DIVINE    LOVE. — X.    260-263.  IO9 

26I0  From  this  it  is  obvious  that  when  the  spiritual  mind 
is  closed  the  natural  mind  continually  acts  ag'ainst  the  things 
of  the  spiritual  mind,  fearing  lest  anything  should  flow  in  there- 
from to  disturb  its  own  states.  Everything  that  flows  in  through 
the  spiritual  mind  is  from  heaven,  for  the  spiritual  mind  :n 
its  form  is  a  heaven  ;  while  everything  which  flows  into  the 
natural  mind  is  from  the  world,  for  the  natural  mind  in  its  form 
is  a  world.  From  which  it  follows  that  when  the  spiritual  mind 
is  closed,  the  natural  mind  reacts  against  all  things  of  heaven, 
giving  them  no  admission  except  so  far  as  they  are  serviceable 
to  it  as  means  for  acquiring  and  possessing  the  things  of  the 
world.  And  when  the  things  of  heaven  are  made  to  serve  the 
natural  mind  as  means  to  its  own  ends,  then  those  means,  though 
they  appear  heavenly,  become  natural ;  for  the  end  qualifies 
them,  and  they  become  like  the  knowledges  of  the  natural  man, 
in  which  interiorly  there  is  nothing  of  life.  But  as  things 
heavenly  cannot  be  so  joined  to  things  natural  that  the  two  acl 
as  one,  they  are  separated,  and  in  men  merely  natural,  things 
heavenly  arrange  themselves  from  without,  encompassing  the 
natural  things  which  are  within.  From  this  it  is  that  a  merely 
natural  man  can  speak  and  preach  about  heavenly  things,  and 
even  simulate  them  in  his  actions,  though  inwardly  he  thinks 
against  them  ;  the  latter  he  does  when  alone,  the  former  when  in 
company.     But  of  these  things  more  in  what  follows. 

262.  By  virtue  of  the  rea6lion  which  is  in  him  from  birth, 
the  natural  mind,  or  man,  when  he  loves  himself  and  the  world 
above  all  things,  acts  against  the  things  which  are  of  the  spirit- 
ual mind  or  man.  Then  also  he  has  a  sense  of  enjoyment  in 
evils  of  every  kind,  as  adultery',  fraud,  revenge,  blasphemy,  and 
other  like  things ;  he  then  also  accepts  nature  as  the  creator 
of  the  universe  ;  and  all  these  things  he  confirms  by  means  of 
his  rational  faculty ;  and  after  confirmation  he  either  perverts 
or  suffocates  or  repels  the  goods  and  truths  of  heaven  and  the 
Church,  and  at  length  either  shuns  them  or  turns  his  back  upon 
them  or  hates  them.  This  he  does  in  his  spirit,  and  in  the  body 
just  so  far  as  he  dares  to  speak  with  others  from  his  spirit  with- 
out fearing  the  loss  of  reputation  as  a  means  to  honor  and 
gain.  When  man  is  such,  he  gradually  shuts  up  the  spiritual 
mind  closer  and  closer.  Confirmations  of  evil  by  means  of 
falsities  especially  close  it  up  ;  therefore  evil  and  falsity  when 
confirmed  cannot  be  uprooted  after  death  ;  they  are  uprooted 
in  the  world  only  by  means  of  repentance. 

263.  But  when  the  spiritual  mind  is  open  the  state  of  the 


no  ANGELIC  WISDOM 

natural  mind  is  wholly  different.  Then  the  natural  mind  is 
placed  at  the  service  of  the  spiritual  mind,  and  is  held  sub- 
ordinate. For  the  spiritual  mind  acls  upon  the  natural  mind 
from  above  or  within,  and  removes  the  things  therein  which 
rea6l,  and  adapts  to  itself  those  which  a(5l  in  harmony  with  itself, 
whereby  the  excessive  rea6lion  is  gradually  taken  away.  It  is  to 
be  noted,  that  in  things  greatest  and  least  of  the  universe,  both 
living  and  dead,  there  is  a6lion  and  rea6lion,  from  which  comes 
an  equilibrium  of  all  things  ;  this  is  destroyed  when  a(5lion  over- 
comes rea6lion,  or  the  reverse.  It  is  the  same  with  the  natural 
and  with  the  spiritual  mind.  When  the  natural  mind  a6ls  from 
the  enjoyments  of  its  love  and  the  pleasures  of  its  thought,  which 
are  in  themselves  evils  and  falsities,  the  rea6lion  of  the  natural 
mind  removes  those  things  which  are  of  the  spiritual  mind  and 
blocks  the  doors  lest  they  enter,  and  it  makes  a(5lion  to  come 
from  such  things  as  agree  with  its  reaftion.  The  result  is  an  ac- 
tion and  reaction  of  the  natural  mind  opposite  to  the  action 
and  reaction  of  the  spiritual  mind,  whereby  there  is  a. closing  of 
the  spiritual  mind  like  the  twisting  back  of  a  spiral.  But  if  the 
spiritual  mind  becomes  opened,  the  a6lion  and  reaction  of  the 
natural  mind  are  reversed  ;  for  the  spiritual  mind  afts  from  above 
or  within,  at  the  same  time  it  acls  from  below  or  from  without, 
through  those  things  in  the  natural  mind  which  are  so  disposed 
as  to  submit  to  it,  and  it  twists  back  the  spiral  in  which  the 
a6lion  and  rea6lion  of  the  natural  mind  lie.  For  the  natural 
mind  is  by  birth  in  opposition  to  the  things  belonging  to  the 
spiritual  mind  ;  an  opposition  derived,  as  is  well  known,  from 
parents  by  heredity.  Such  is  the  change  of  state  which  is  called 
reformation  and  regeneration.  The  state  of  the  natural  mind 
before  reformation  may  be  compared  to  a  spiral  twisting  or  bend- 
ing itself  downward  ;  but  after  reformation  it  may  be  compared 
to  a  spiral  twisting  or  bending  itself  upwards  ;  therefore  man 
before  reformation  looks  downwards  to  hell,  but  after  reforma- 
tion looks  upwards  to  heaven. 


The  origin  of  evil  is  from  the  abuse  of  the  capacities 
proper  to  man,  that  are  called  rationality  and 

FREEDOM. 

264..  By  rationality  is  meant  the  capacity  to  understand 
what  is  true  and  thereby  what  is  false,  also  to  understand  what 
is  good  and   thereby  what  is  evil ;   and   by  freedom    is  meant 


co^•CER^•I^■G  divine  love. — n.  264-266.  in 

the  capacity  to  think,  will,  and  do  these  things  freely.  From 
what  precedes  it  is  evident,  and  it  will  become  more  e\'ident 
from  what  follows,  that  every  man  from  creation,  consequently 
from  birth,  has  these  two  capacities,  and  that  they  are  from  the 
Lord  ;  that  they  are  not  taken  away  from  man  ;  that  from  them 
is  the  appearence  that  man  thinks,  speaks,  wills,  and  a61;s  as  from 
himself;  that  the  Lord  dwells  in  these  capacities  in  every 
man  ;  that  man  by  \-irtue  of  that  conjundlion  lives  to  eternity  ; 
that  man  by  means  of  these  capacities  can  be  reformed  and 
regenerated,  but  not  without  them  ;  finally,  that  by  them  man  is 
distinguished  from  beasts. 

26^.    That  the  origin  of  evil  is  from   the  abuse   of  these 
capacities  will  be  explained  in  the  following  order : — 

{[.)    A  bad  man  equally  zvith  a  good  man  enjoys  these  two 

capacities. 
(ii.)    A  bad  man  misuses  these  capacities  to  confirm  evils 

and  falsities,  but  a  good  man  uses  them  to  con- 
firm goods  and  truths. 
(iii.)    Evils  and  falsities  confirmed  in  man  are  permanent, 

and  come  to  be  of  his  hwe,  consequently  of  his 

life. 
(iv.)    Such  things  as  have  come  to  be  of  the  love  and  life 

are  engefidered  in  offspring. 
(v.)    All  evils,  both  engendered  and  acquired,  liave  their 

seat  in  the  natural  mind. 

266.  (i.)  A  bad  man  equally  zi'ith  a  good  man  enjoys  these 
iu'o  capacities. — It  was  shown  in  the  preceding  chapter  that  the 
natural  mind,  as  regards  the  understanding,  can  be  elevated 
even  to  the  light  in  which  angels  of  the  third  heaven  are,  and 
see  truths,  acknowledge  them,  and  then  give  expression  to  them. 
From  this  it  is  plain  that  since  the  natural  mind  can  be  thus 
elevated,  a  bad  man  equally  with  a  good  man  enjoys  the  capacity 
called  rationality  ;  and  because  the  natural  mind  can  be  elevated 
to  such  an  extent,  it  follows  that  a  bad  man  can  also  think  and 
speak  about  heavenly  truths.  Moreover,  that  he  is  able  to  will 
and  do  them,  even  though  he  does  not,  both  reason  and  experi- 
ence affirm.  Reason  affirms  it :  for  who  cannot  will  and  do  what 
he  thinks?  His  not  willing  and  doing  it  is  because  he  does  not 
love  to  will  and  do  it.  This  ability  to  will  and  do  is  the  freedom 
which  every  man  has  from  the  Lord ;  but  his  not  willing  and 
doing  good  when  he  can,  is  from  a  love  of  evil,  which  opposes  ; 
but  this  love  he  is  able  to  resist,  and  many  do  resist.  Experi- 
■ence  in  the  spiritual  world  has  often  corroborated  this.  I  have 
listened  to  evil  spirits  who  inwardly  were  devils,  and  who  in  the 


112  ANGELIC    WISDOM 

world  had  rejecled  the  truths  of  heaven  and  the  Church.  Whert 
the  afifedion  for  knowing,  in  which  every  man  is  from  childhood, 
was  excited  in  them  by  the  glory  that,  like  the  brightness  of 
fire,  surrounds  each  love,  they  perceived  the  arcana  of  angelic 
wisdom  just  as  clearly  as  good  spirits  who  inwardly  were  angels. 
Those  diabolical  spirits  even  declared  that  they  were  able  to 
will  and  act  according  to  those  arcana,  but  did  not  wish  to. 
When  told  that  they  might  will  them,  if  only  they  would  shun 
evils  as  sins,  they  said  that  they  could  even  do  that,  but  did  not 
wish  to.  From  this  it  was  evident  that  the  wicked  equally  with 
the  good  have  the  ca.pacity  called  freedom.  Let  any  one  look 
within  himself,  and  he  will  observe  that  it  is  so.  Man  has  the 
power  to  will,  because  the  Lord,  from  whom  that  capacity  comes, 
continually  gives  the  power ;  for,  as  was  said  above,  the  Lord 
dwells  in  every  man  in  both  of  these  capacities,  thus  in  the 
capacity,  that  is,  in  the  power,  of  being  able  to  will.  As  to  the 
capacity  to  understand,  called  rationality,  this  man  does  not 
have  until  his  natural  mind  matures  ;  until  then  it  is  like  seed  in 
unripe  fruit,  which  has  no  power  to  be  opened  in  the  soil  and 
grow  up.  Neither  does  this  capacity  exist  in  those  mentioned 
above  (n.  259). 

2<67.  (ii.)  A  bad  via7i  misuses  these  capacities  to  confirm  evils 
and  fialsities,  bzd  a  good  man  uses  them  to  confirm  goods  and 
truths. — From  the  intelledual  capacity  called  rationality,  and 
from  the  voluntary  capacity  called  freedom,  man  derives  the 
ability  to  confirm  whatever  he  wishes  ;  for  the  natural  man  is 
able  to  raise  his  understanding  into  higher  light  to  any  extent 
he  desires  ;  but  one  who  is  in  evils  and  their  falsities  raises  it  no 
higher  than  into  the  upper  region  of  his  natural  mind,  and  rarely 
as  far  as  the  border  of  the  spiritual  mind ;  for  the  reason  that 
he  is  in  the  delights  of  the  love  of  his  natural  mind,  and  when 
he  rises  above  that  mind,  the  delight  of  his  love  perishes.  If 
his  understanding  is  raised  higher,  and  sees  truths  which  are 
opposed  to  the  delights  of  his  life  or  to  the  principles  of  his 
self-intelligence,  he  either  falsifies  those  truths  or  passes  them 
by  and  contemptuously  leaves  them  behind,  or  retains  them  in 
the  memory  as  means  to  serve  his  life's  love,  or  the  pride  of  his 
self-intelligence.  That  the  natural  man  is  able  to  confirm  what- 
ever he  wishes  is  evident  from  the  multitude  of  false  do6lrine^ 
in  the  Christian  world,  each  of  which  is  confirmed  by  its  ad- 
herents. Who  does  not  know  that  evils  and  falsities  of  every 
kind  can  be  confirmed?  It  is  possible  to  confirm,  and  by  the 
wicked  it  is  confirmed  within  themselves,  that  there  is  no  God, 


CON'CERXING    DIVINE    LOVE. — N.  267,  263.  II3 

and  that  nature  is  everything  and  created  herself;  that  reHgion 
is  only  a  means  for  keeping  simple  minds  in  bondage ;  that  hu- 
man prudence  does  everything,  and  Divine  providence  nothing 
except  sustaining  the  universe  in  the  order  in  which  it  was  cre- 
ated ;  also  that  murders,  adulteries,  thefts,  frauds,  and  revenge 
are  allowable,  as  held  by  Machiavelli  and  his  followers.  These 
and  many  like  things  the  natural  man  is  able  to  confirm,  and  to 
fill  volumes  with  the  confirmations  ;  and  when  such  falsities  are 
confirmed  they  appear  in  their  delusive  light,  but  truths  in  such 
obscurity  as  to  be  seen  only  as  phantoms  of  the  night.  In  a 
word,  take  what  is  most  false  and  present  it  as  a  proposition, 
and  ask  an  ingenious  person  to  prove  it,  and  he  will  do  so  to 
the  complete  extinction  of  the  light  of  truth  ;  but  set  aside  his 
confirmations,  return  and  view  the  proposition  itself  from  your 
own  rationality,  and  you  will  see  its  falsity  in  all  its  deformity. 
From  all  this  it  can  be  seen  that  man  is  able  to  misuse  these 
two  capacities,  which  he  has  from  the  Lord,  to  confirm  evils  and 
falsities  of  every  kind.  This  no  beast  can  do,  because  no  beast 
enjoys  those  capacities.  Consequently,  a  beast  is  born  into  all 
the  order  of  its  life,  and  into  all  the  knowledge  of  its  natural 
love,  but  man  is  not. 

268»  (iii.)  Evils  and  falsities  confirmed  in  man  are  perma- 
nent, and  come  to  be  of  his  love  and  life. — Confirming  evil  and 
falsity  is  equivalent  to  putting  away  good  and  truth,  and  if 
persisted  in,  to  their  reje6lion  ;  for  evil  removes  and  rejects 
good,  and  falsity  truth.  For  this  reason  confirming  evil  and 
falsity  is  a  closing  up  of  heaven, — for  every  good  and  truth  flows 
in  from  the  Lord  through  heaven, — and  when  heaven  is  closed, 
man  is  in  hell,  and  in  a  society  there  in  which  a  like  evil  pre- 
vails and  a  like  falsity  ;  from  which  hell  he  cannot  afterwards 
be  delivered.  It  has  been  granted  me  to  speak  with  some  who 
ages  ago  confirmed  themselves  in  the  falsities  of  their  religion, 
and  I  saw  that  they  remained  in  the  same  falsities,  in  the  same 
way  as  they  were  in  them  in  the  world.  The  reason  is,  that  all 
things  in  which  a  man  confirms  himself  come  to  be  of  his  love 
and  life.  They  come  to  be  of  his  love  because  they  come  to  be 
of  his  will  and  understanding ;  and  the  will  and  understanding  ' 
constitute  the  life  of  every  one ;  and  when  they  come  to  be  of 
man's  life,  they  come  to  be  not  only  of  his  whole  mind  but  also 
of  his  whole  body.  From  this  it  is  evident  that  a  man  who 
has  confirmed  himself  in  evils  and  falsities  is  such  from  head 
to  foot,  and  when  he  is  wholly  such,  by  no  turning  or  twisting 
back  can  he  Lc  reduced  to  an  opposite  state,  and  thus  with- 


1 14  ANGELIC    WISDOM 

drawn  from  hell.    From  all  this,  and  from  what  precedes  in  this 
chapter,  it  can  be  seen  what  the  origin  of  evil  is. 

269.  (iv.)  Such  t/migs  as  have  come  to  be  of  the  love,  and 
consequently  of  the  life,  are  engendered  in  offspring. — It  is 
known  that  man  is  born  into  evil,  and  that  he  derives  it  by 
inheritance  from  parents  ;  though  by  some  it  is  believed  that 
he  inherits  it  not  from  parents,  but  through  parents  from  Adam  ; 
this,  however,  is  an  error.  He  derives  it  from  the  father,  from 
whom  he  has  a  soul  that  is  clothed  with  a  body  in  the  mother. 
For  the  seed,  which  is  from  the  father,  is  the  first  receptacle  of 
life,  but  such  a  receptacle  as  it  was  with  the  father  ;  for  the  seed 
is  in  the  form  of  his  love,  and  each  one's  love  is,  in  things  great- 
est and  least,  similar  to  itself;  and  there  is  in  the  seed  a  cona- 
tus  to  the  human  form,  and  by  successive  steps  it  goes  forth 
into  that  form.  From  this  it  follows  that  evils  called  hereditary 
are  from  the  father,  thus  from  grandfathers  and  great-grand- 
fathers, successively  transmitted  to  offspring.  This  may  be 
learned  also  from  observation,  for  as  regards  the  affe6lions,  there 
is  a  resemblance  of  races  to  their  first  progenitors,  and  a  stronger 
resemblance  in  families,  and  a  still  stronger  resemblance  in  house- 
holds ;  and  this  resemblance  is  such  that  generations  are  distin- 
guishable not  only  from  the  disposition,  but  even  from  the  face. 
But  of  this  ingeneration  of  the  love  of  evil  by  parents  in  off- 
spring more  will  be  said  in  what  follows,  where  the  correspond- 
ence of  the  mind,  that  is,  of  the  will  and  understanding,  with 
the  body  and  its  members  and  organs  is  treated  of  Here  these 
few  things  only  are  brought  forward,  that  it  may  be  known  that 
evils  are  derived  from  parents  successively,  and  that  they  increase 
through  the  accumulations  of  one  parent  after  another,  until 
man  by  birth  is  nothing  but  e\'il ;  also,  that  the  malignity  ot 
the  evil  increases  according  to  the  degree  in  which  the  spiritual 
mind  is  closed  up,  for  in  this  manner  the  natural  mind  also  is 
closed  above  ;  finally,  that  there  is  no  recovery  from  this  in 
posterity  except  through  their  shunning  evils  as  sins  by  the 
,  help  of  the  Lord.  In  this  and  in  no  other  way  is  the  spiritual 
mind  opened,  and  by  means  of  such  opening  the  natural  mind 
is  brought  back  into  correspondent  form. 

270.  (v.)  All  evils  and  their  falsities,  both  engendered  and 
acquired,  have  their  seat  in  the  natural  mind. — E\'ils  and  their 
falsities  reside  in  the  natural  mind,  because  that  mind  is,  in  form 
or  image,  a  world  ;  while  the  spiritual  mind  in  its  form  or  image 
is  a  heaven,  and  in  heaven  evil  cannot  be  entertained.  The 
spiritual  mind,  therefore,  is  not  opened  from  birth,  but  is  only 


CON'CERNING    DIVINE    LOVE. — N.  269-27 1.  II5 

in  the  capability  of  being  opened.  Moreover,  the  natural  mind 
derives  its  form  in  part  from  substances  of  the  natural  world  ; 
but  the  spiritual  mind  from  substances  of  the  spiritual  world 
only ;  and  this  mind  is  preserved  in  its  integrity  by  the  Lord, 
in  order  that  man  may  be  capable  of  becoming  a  man  ;  for  man 
is  born  an  animal,  but  he  becomes  a  man.  The  natural  mind, 
with  all  its  belongings,  is  coiled  into  gyres  from  right  to  left, 
but  the  spiritual  mind  into  gyres  from  left  to  right ;  the  two 
thus  curving  in  directions  contrary  to  each  other — a  proof  that 
evil  resides  in  the  natural  mind,  and  that  of  itself  it  a(5ls  against 
the  spiritual  mind.  Moreover,  the  gyration  from  right  to  left  is 
turned  downward,  thus  towards  hell,  but  the  gyration  from  left 
to  right  tends  upward,  thus  towards  heaven.  This  was  made 
evident  to  me  by  the  fa6l  that  an  evil  spirit  can  gyrate  his  body 
only  from  right  to  left,  not  from  left  to  right ;  while  a  good 
spirit  can  gyrate  his  body  from  right  to  left  only  with  difficulty, 
but  with  ease  from  left  to  right.  Gyration  follows  the  flow  ot 
the  interiors,  which  belong  to  the  mind. 


Evils  and  falsities  are  in  every  respect  opposed  to 

GOODS  and  truths,  BECAUSE  EVILS  AND  FALSITIES 
ARE  DIABOLICAL  AND  INFERNAL,  WHILE  GOODS  AND 
TRUTHS   ARE    DIVINE   AND    HEAVENLY. 

271*  That  evil  and  good  are  opposites,  also  the  falsity  of 
■evil  and  the  truth  of  good,  every  one  acknowledges  when  he 
hears  it.  Still  those  who  are  in  evil  do  not  feel,  and  therefore 
do  not  perceive,  otherwise  than  that  evil  is  good  ;  for  evil  gives 
enjoyment  to  their  senses,  especially  sight  and  hearing,  and  from 
that  gives  enjoyment  also  to  their  thoughts,  and  thus  their  per- 
ceptions. While,  therefore,  the  evil  acknowledge  that  evil  and 
good  are  opposites,  still,  when  they  are  in  evil,  they  declare  from 
their  enjoyment  of  it  that  evil  is  good,  and  good  evil.  For 
example  : — One  who  abuses  his  freedom  to  think  and  to  do  what 
is  evil  calls  that  freedom,  while  its  opposite,  namely,  to  think 
the  good  which  in  itself  is  good,  he  calls  bondage  ;  when,  in 
fa6t,  the  latter  is  to  be  truly  free,  and  the  former  to  be  in 
bondage.  He  who  loves  adulteries  calls  it  freedom  to  commit 
adultery,  but  not  to  be  allowed  to  commit  adultery  he  calls 
bondage  ;  for  in  lasciviousness  he  has  a  sense  of  enjoyment, 
but  of  the  contrary  in  chastity.  He  who  is  in  the  love  of  ruling 
from  love  of  self  feels  in  that  love  a  delight  of  life  surpassing 


Il6  ANGELIC    WISDOM 

Other  delights  of  every  kind ;  consequently,  everything  belong- 
ing to  that  love  he  calls  good,  and  everything  contrary  to  it  he 
declares  to  be  evil  ;  when  yet  the  reverse  is  true.  It  is  the  same 
with  every  other  evil.  "While  every  one,  therefore,  acknowledges 
that  evil  and  good  are  opposites,  those  who  are  in  evil  cherish 
a  reverse  conception  of  such  opposition,  and  only  those  who 
are  in  good  have  a  right  conception  of  it.  No  one  so  long  as 
he  is  in  evil  can  see  good,  but  he  who  is  in  good  can  see  evil. 
Evil  is  below  as  in  a  cave,  good  is  above  as  on  a  mountain. 

272.  Now  as  few  know  what  the  nature  of  evil  is,  and  that 
it  is  entirely  opposite  to  good,  and  as  this  knowledge  is  im- 
portant, the  matter  shall  be  considered  in  the  following  order  : — 

(i.)     The  natiiyal  Jiiiiui  that  is  hi  einls  and  ihciy  falsi- 
ties is  a  form  and  image  of  Jiell. 
(ii.)     TJie  natural  7niiid  tJiat  is  a  form  and  image  of  Jiell 
descends  tJiroiigh  tliree  degrees. 

(ill.)  TJie  three  degrees  of  the  7iatural  mind  that  is  a 
form  and  image  of  hell,  are  opposite  to  the  three 
degrees  of  the  spiritual  mind  that  is  a  form  and 
image  of  heaven. 

(iv.)  The  natural  mind  tJiat  is  a  hell  is  in  every  respecl 
opposed  to  the  spiritual  mind  that  is  a  Jieaven. 

273,  (i.)  The  natural  mind  that  is  in  evils  and  their  falsi- 
ties is  a  foj-m  and  image  of  hell. — The  nature  of  the  natural  mind 
in  man  in  its  substantial  form,  that  is,  its  nature  in  its  own  form 
woven  out  of  the  substances  of  both  worlds,  in  the  brains  where 
that  mind  resides  in  its  first  principles,  cannot  here  be  described. 
The  universal  idea  of  that  form  will  be  given  in  what  follows, 
where  the  correspondence  of  the  mind  and  body  is  to  be  treated 
of  Here  somewhat  only  shall  be  said  of  its  form  as  regards- 
the  states  and  their  changes,  whereby  perceptions,  thoughts, 
intentions,  volitions,  and  their  belongings  are  manifested  ;  for, 
as  regards  these  states  and  changes,  the  natural  mind  which  is 
in  evils  and  their  falsities  is  a  form  and  image  of  hell.  Such  a 
form  supposes  a  substantial  form  as  a  subje6l ;  for  without  a 
substantial  form  as  a  subje6l,  changes  of  state  are  impossible, 
just  as  sight  is  impossible  without  an  eye,  or  hearing  without 
an  ear.  In  regard,  then,  to  the  form  or  image  wherein  the 
natural  mind  images  hell,  that  form  or  image  is  such,  that  the 
reigning  love  with  its  lusts,  which  is  the  universal  state  of  that 
mind,  is  like  what  the  devil  is  in  hell ;  and  the  thoughts  of  the 
false  arising  out  of  that  reigning  love  are,  as  it  were,  the  devil's 
crew.    By  ' '  the  devil ' '  and  by  ' '  his  crew ' '  nothing  else  is  meant 


CONCERNING    DIVINE    LOVE. — N.  272-274.  II7 

in  the  Word.  The  case  is  similar,  also,  for  in  hell  there  is 
a  love  of  ruling  from  the  love  of  self,  a  reigning  love,  called  there 
the  "devil;"  and  the  affe(5lions  of  the  false,  with  the  thoughts 
arising-  out  of  that  love,  are  called  ' '  his  crew. "  It  is  the  same  in 
every  society  of  hell,  \\ith  differences  resembling  the  differences 
of  species  in  a  genus.  And  the  natural  mind  that  is  in  evils 
and  their  falsities  is  in  a  similar  form  ;  consequently,  a  natural 
man  who  is  of  this  character  comes,  after  death,  into  a  society 
of  hell  similar  to  himself,  and  then,  in  ea^h  and  every  particular, 
he  a6ls  in  unison  with  it ;  for  he  thus  enters  into  his  own  form, 
that  is,  into  the  states  of  his  own  mind.  There  is  also  another 
love,  called  "satan,"  subordinate  to  the  love  that  is  called  the 
devil ;  it  is  the  love  of  possessing  the  goods  of  others  by  every 
evil  device.  Cunning  villanies  and  subtleties  are  its  crew. 
Those  who  are  in  this  hell  are  generically  called  satans ;  those 
in  the  former,  devils :  and  such  of  them,  as  a6l  openly  there 
do  not  disown  their  name.  From  this  it  is  that  the  hells,  as  a 
whole,  are  called  the  Devil  and  Satan.  The  two  hells  are  ge- 
nerically divided  in  accordance  with  these  tv;o  loves,  because  all 
the  heavens  are  divided  into  two  kingdoms,  the  celestial  and  the 
spiritual,  in  accordance  with  two  loves ;  and  the  devil-hell 
corresponds,  by  opposites,  to  the  celestial  kingdom,  and  the 
satan-hell  corresponds,  by  opposites,  to  the  spiritual  kingdom. 
That  the  heavens  are  divided  into  two  kingdoms,  the  celestial 
and  the  spiritual,  may  be  seen  in  the  work  on  Heaven  mid  Hell 
(n.  20-28).  The  reason  why  a  natural  mind  of  such  a  chara61er 
is  in  form  a  hell,  is  that  every  spiritual  form  is  like  itself  both 
in  what  is  greatest  and  in  what  is  least ;  therefore  every  angel 
is,  in  lesser  form,  a  heaven,  as  is  also  shown  in  the  work  on 
Heaven  and  Hell  (n.  51-58)  ;  from  which  it  follows  that  every 
man  or  spirit  who  is  a  devil  or  a  satan  is,  in  lesser  form,  a 
hell. 

274*  (ii.)  The  natural  mind  that  is  a  form  or  image  of 
hell  desceiids  through  three  degrees. — It  may  be  seen  above  (n, 
222-229)  that  both  in  the  greatest  and  in  the  least  of  all  things 
there  are  degrees  of  two  kinds,  namely,  degrees  of  height  and 
degrees  of  breadth.  This  is  also  true  of  the  natural  mind  in  its 
greatest  and  its  least  parts.  Degrees  of  height  are  what  are 
now  referred  to.  The  natural  mind,  by  its  two  capacities  called 
rationality  and  freedom,  is  in  such  a  state  as  to  be  capable  of 
ascending  through  three  degrees,  or  of  descending  through  three 
degrees  ;  it  ascends  by  goods  and  truths,  and  descends  by  evils 
and  falsities  ;  when  it  ascends,  the  lower  degrees  v/hich  tend  to 


Il8  ANGELIC   WISDOM 

hell  are  shut,  and  when  it  descends,  the  higher  degrees  which 
tend  to  heaven  are  shut ;  for  the  reason  that  they  are  in  reaction. 
These  three  degrees,  higher  and  lower,  are  neither  open  nor 
shut  in  man  in  earliest  infancy,  for  he  is  then  ignorant  both  of 
good  and  truth  and  of  evil  and  falsity  ;  but  as  he  lets  himself 
into  one  or  the  other,  the  degrees  are  opened  and  shut  on  the 
one  side  or  the  other.  When  they  are  opened  towards  hell, 
the  reigning  love,  which  is  of  the  will,  obtains  the  highest  or 
inmost  place ;  the  thouj^ht  of  the  false,  which  is  of  the  under- 
standing from  that  love,  obtains  the  second  or  middle  place ; 
and  the  result  of  the  love. through  the  thought,  or  of  the  will 
through  the  understanding,  obtains  the  lowest  place.  The  same 
is  true  here  as  of  degrees  of  height  treated  of  above  ;  they  stand 
in  order  as  end,  cause,  and  effe6l,  or  as  first  end,  middle  end,  and 
last  end.  The  descent  of  these  degrees  is  towards  the  body  ; 
consequently,  in  the  descent  they  wax  grosser,  and  become 
material  and  corporeal.  If  truths  from  the  Word  are  received 
in  the  second  degree  to  form  it,  these  truths  are  falsified  by  the 
first  degree,  which  is  the  love  of  evil,  and  become  servants  and 
slaves.  From  this  it  can  be  seen  what  the  truths  of  the  Church 
from  the  Word  become  with  those  who  are  in  the  love  of  evil, 
or  whose  natural  mind  is  in  form  a  hell,  namely,  that  they  are 
profaned  because  they  serve  the  devil  as  means  ;  for  the  love  of 
evil  reigning  in  the  natural  mind  that  is  a  hell,  is  the  devil, 
as  was  said  above. 

275.  (iii.)  The  three  degrees  of  the  natural  mind  that  is  a 
form  and  image  of  hell,  are  opposite  to  the  thj^ee  degrees  of  the 
spiritual  mind  that  is  a  form  and  image  of  heaven. — It  has  been 
shown  above  that  there  are  three  degrees  of  the  mind,  called 
natural,  spiritual,  and  celestial,  and  that  the  human  mind,  made 
up  of  these  degrees,  looks  towards  heaven,  and  turns  itself  in 
that  dire6lion.  From  this  it  can  be  seen  that  the  natural  mind, 
looking  downwards  and  turning  itself  towards  hell,  is  made  up 
in  like  manner  of  three  degrees,  and  that  each  degree  of  it  is 
opposite  to  a  degree  of  that  mind  which  is  a  heaven.  That 
this  is  so  has  been  made  very  clear  to  me  by  things  seen  in  the 
spiritual  world  ;  namely,  that  there  are  three  heavens,  and  these 
distin61  according  to  three  degrees  of  height ;  that  there  are 
three  hells,  and  these  also  distin61  according  to  three  degrees  of 
height  or  depth  ;  that  the  hells  are  opj)osed  to  the  heavens  in 
each  and  every  particular  ;  that  the  lowest  hell  is  opposite  to  the 
highest  heaven,  and  the  middle  hell  to  the  middle  heaven,  and 
the  uppermost  hell  to  the  lowest  heaven.     It  is  the  same  with 


CON'CERXING    DIVINE    LOVE. — X.  275,  276.  II9 

the  natural  mind  that  is  in  the  form  of  hell ;  for  sjjiritual  forms 
are  like  themseh-es  in  things  greatest  and  least.  The  heavens 
and  hells  are  thus  opposite,  because  their  loves  are  opposed. 
In  the  heavens,  love  to  the  Lord,  and  consequent  love  to  the 
neighbor,  constitute  the  inmost  degree  ;  in  the  hells,  love  of  self 
and  love  of  the  world  constitute  the  inmost  degree.  In  the 
heavens,  wisdom  and  intelligence,  springing  from  their  loves, 
constitute  the  middle  degree  ;  in  the  hells  folly  and  insanity, 
springing  from  their  loves  and  appearing  like  wisdom  and  intelli- 
gence, constitute  the  middle  degree.  In  the  heavens,  the  results 
from  the  two  other  degrees,  either  laid  up  in  the  memory  as 
knowledges,  or  determined  into  a6lions  in  the  body,  constitute 
the  lowest  degree  ;  in  the  hells,  the  results  from  the  two  other 
degrees,  which  have  become  either  knowledges  or  a6ls,  consti- 
tute the  outermost  degree.  How  the  goods  and  truths  of 
heaven  are  turned,  in  the  hells,  into  evils  and  falsities,  thus  into 
what  is  opposite,  may  be  seen  from  this  experience :  I  heard 
that  a  certain  divine  truth  flowed  down  out  of  heaven  into  hell, 
and  that  in  its  descent  by  degrees  it  was  converted  on  the 
way  into  what  is  false,  until  at  the  lowest  hell,  it  became  the 
exa6l  opposite  of  that  truth  ;  from  which  it  was  manifest  that 
the  hells  according  to  degrees  are  in  opposition  to  the  heavens 
in  regard  to  all  goods  and  truths,  these  becoming  evils  and 
falsities  by  influx  into  forms  turned  the  reverse  way  ;  for  all 
inflowing,  it  is  well  known,  is  perceived  and  felt  according  to 
the  recipient  forms  and  their  states.  This  conversion  into  the 
opposite  was  made  further  evident  to  me  from  this  experience  : 
it  was  granted  me  to  see  the  hells  as  they  are  placed  relatively 
lO  the  heavens  ;  and  those  who  were  there  appeared  inverted, 
the  head  downward  and  the  feet  upward  ;  l^ut  it  was  said  that 
they  nevertheless  appear  to  themselves  to  be  upright  on  their 
feet ;  comparatively  like  the  antipodes.  By  these  evidences 
from  experience,  it  can  be  seen  that  the  three  degrees  of  the 
natural  mind  that  is  a  hell  in  form  and  image  are  opposite  to 
the  three  degrees  of  the  spiritual  mind  that  is  a  heaven  in 
form  and  image. 

276.  (i\'.)  The  nat2iral  mind  that  is  a  hell  is  in  co^npleie 
opposition  to  the  spiritual  mind  that  is  a  heaven. — When  the 
loves  are  opposite  all  things  of  perception  become  opposites  ; 
for  out  of  love,  which  makes  the  very  hfe  of  man,  everything 
else  flows  like  streams  from  their  source ;  the  things  not  from 
that  source  separating  in  the  natural  mind  from  those  which  are. 
Whatever  sprinjs  from  man's  reigning  love  is  in  the  middle, 


I20  ANGELIC    WISDOM 

and  other  things  are  at  the  sides.  If  these  latter  are  truths 
of  the  church  from  the  Word,  they  are  expelled  from  the  mid- 
dle further  away  to  the  sides,  and  are  finally  exterminated  ;  and 
then  the  man,  that  is,  the  natural  mind,  perceives  evil  as  good, 
and  sees  falsity  as  truth  ;  and  conversely.  This  is  why  he  believes 
maliciousness  to  be  wisdom,  insanity  to  be  intelligence,  cunning 
to  be  prudence,  and  evil  devices  to  be  ingenuity  ;  moreover,  he 
makes  nothing  of  divine  and  heavenly  things  pertaining  to  the 
church  and  worship,  while  he  regards  bodily  and  worldly  things 
as  of  the  greatest  worth.  He  thus  inverts  the  state  of  his  life, 
making  what  is  of  the  head  to  be  of  the  sole  of  the  foot,  and 
trampling  upon  it ;  and  making  what  is  of  the  sole  of  the  foot 
to  be  of  the  head.  Thus  from  being  alive  he  becomes  dead. 
One  is  said  to  be  alive  whose  mind  is  a  heaven,  and  one  is  said 
to  be  dead  whose  mind  is  a  hell. 


All  things  of  the  three  degrees  of  the  natural  mind 

ARE  included  IN  THE  DEEDS  THAT  ARE  DONE  BY 
THE  ACTS  OF  THE  BODY. 

277*  By  the  knowledge  of  degrees,  which  is  set  forth  in 
this  Part,  the  following  arcanum  is  disclosed  :  all  things  of  the 
mind,  that  is,  of  the  will  and  understanding  of  man,  are  in  his 
a6ls  or  deeds,  included  therein  much  as  things  visible  and 
invisible  are  in  a  seed  or  fruit  or  egg.  A6i:s  or  deeds  by  them- 
selves appear  externally  as  these  do,  but  internally  they  invoh'e 
things  innumerable,  such  as  the  concurring  forces  of  the  motor 
fibres  of  the  whole  body  and  all  things  of  the  mind  which  excite 
and  determine  these  forces,  all  of  which,  as  shown  above,  are  of 
three  degrees.  And  since  all  things  of  the  mind  are  in  these, 
so  also  are  all  things  of  the  will,  that  is,  all  the  affe6lions  of 
man's  love,  which  make  the  first  degree  ;  all  things  of  the  under- 
standing, that  is,  all  thoughts  from  his  perception,  which  make 
the  second  degree  ;  and  all  things  of  the  memory,  that  is,  all 
ideas  of  the  thought  nearest  to  speech,  taken  from  the  memory, 
which  compose  the  third  degree.  Out  of  these  things  deter- 
mined into  a6t,  deeds  come  forth,  in  which,  seen  in  external 
form,  prior  things  are  not  \-isible  although  they  are  a6tually 
therein.  That  the  outmost  is  the  complex,  containant,  and  base 
of  things  prior  may  be  seen  above  (n.  209-216)  ;  and  that 
degrees  of  height  are  in  fulness  in  their  outmost  (n.  217-221). 

278*    The  a(51s  of  the  body,  when  viewed  by  the  eye,  apjiear 


CONXERXIXG    DIVINE   LOVE. — X.  277-280.  121 

thus  simple  and  uniform,  as  seeds,  fruits,  and  eggs  do,  in  exter- 
nal form,  or  as  nuts  and  almonds  in  their  kernels,  yet  they  con- 
tain in  themselves  all  the  prior  things  from  which  they  exist, 
because  every  outmost  is  sheathed  about  and  is  thereby  rendered 
distinct  from  things  prior.  So  is  each  degree  enveloped  by  a 
covering,  and  thereby  separated  from  other  degrees ;  conse- 
quently things  of  the  first  degree  are  not  perceived  by  the  second, 
nor  those  of  the  second  by  the  third.  For  example  :  The  love 
of  the  will,  which  is  the  first  degree  of  the  mind,  is  not  perceived 
in  the  wisdom  of  the  understanding,  which  is  the  second  degree 
of  the  mind,  except  by  a  certain  enjoyment  in  thinking  of  the 
matter.  Again,  the  first  degree,  or  the  love  of  the  will,  is  not 
perceived  in  the  knowledge  in  the  memory,  which  is  the  third 
degree,  except  by  a  certain  pleasure  in  knowing  and  speaking. 
From  all  this  it  follows  that  every  deed,  or  bodily  act,  includes 
all  these  things,  although  externally  it  appears  simple,  and  as 
if  it  were  a  single  thing. 

279*  This  is  corrolDorated  by  the  following  :  The  angels  who 
are  with  man  perceive  separately  the  things  which  are  from  the 
mind  in  the  a6t,  the  spiritual  angels  perceiving  those  things 
therein  which  are  from  the  understanding,  and  the  celestial 
angels  those  things  therein  which  are  from  the  will.  This 
appears  incredible,  but  it  is  true.  It  should  be  known,  however, 
that  the  things  of  the  mind  pertaining  to  any  subjecl  under  con- 
sideration, or  present  in  the  mind,  are  in  the  middle,  and  other 
things  are  round  about  these  according  to  their  affinities  there- 
with. The  angels  declare  that  a  man's  character  is  perceived 
from  each  single  deed,  but  in  an  image  of  his  love,  which  varies 
according  to  its  determinations  into  afifedions,  and  into  thoughts 
therefrom.  In  a  word,  before  the  angels  every  a6l  or  deed  of 
a  spiritual  man  is  like  a  palatable  fruit,  useful  and  beautiful, 
which  when  opened  and  eaten  yields  flavor,  use,  and  delight. 
That  the  angels  have  such  a  perception  of  the  acts  and  deeds 
of  men  may  also  be  seen  above  (n.  220). 

280*  It  is  the  same  with  man's  speech.  The  angels  recog- 
nize a  man's  love  from,  his  tone  in  speaking,  his  wisdom  from 
his  articulation,  and  his  knowledge  from  the  meaning  of  the 
words.  They  declare,  moreover,  that  these  three  are  in  every 
word,  because  the  word  is  a  kind  of  resultant,  involving  tone, 
articulation,  and  meaning.  It  was  told  me  by  angels  of  the  third 
heaven  that  from  each  successive  word  which  a  man  speaks  in 
discourse  they  perceive  the  general  state  of  his  disposition,  and 
also  some  particular  states.     That  in  each  single  word  of  the 


122  ANGELIC   WISDOM 

Word  there  is  a  spiritual  meaning  from  the  Divine  wisdom,  and 
a  celestial  from  the  Divine  love  ;  and  that  these  are  perceived 
by  angels  when  the  Word  is  devoutly  read  by  man,  has  been 
abundantly  shown  in  The  DoHrine  of  the  New  Jerusalem  con- 
cerning the  Sacred  Scripture. 

281.  The  conclusion  is,  that  in  the  deeds  of  a  man  whose 
natural  mind  descends  through  three  degrees  into  hell  there  are 
all  his  evils  and  falses  of  evil ;  and  that  in  the  deeds  of  a  man 
whose  natural  mind  ascends  into  heaven  there  are  all  his  goods 
and  truths  ;  and  that  both  are  perceived  by  the  angels  from  the 
mere  speech  and  acl  of  man.  From  this  it  is  said  in  the  Word 
that  a  man  "shall  be  judged  according  to  his  deeds,"  and  that 
he  shall  render  an  account  of  his  words. 


CON'CERNING    DIVINE    LOVE. — N.    281-283.  I23 


Ipart  jfourti). 


The  Lord  from  Eternity,  who  is  Jehovah,  created  the 
universe  and  all  things  thereof  from  himself, 
and  not  from  nothing. 

282.  It  is  known  throughout  the  world,  and  acknowledged 
by  every  wise  man  from  interior  perception,  that  God,  who  is 
the  Creator  of  the  universe,  is  one ;  and  it  is  known  from  the 
Word  that  God  the  Creator  of  the  universe  is  called  "Jeho- 
vah," which  is  from  the  verb  to  be,  because  He  alone  is.  That 
the  Lord  from  eternity  is  that  Jehovah  is  shown  by  many  state- 
ments from  the  Word  in  The  Don.rine  of  the  New  Jerusale^n 
C07icerning  the  Lord.  Jehovah  is  called  the  Lord  from  eternity, 
since  Jehovah  assumed  a  Human  that  He  might  save  men  from 
hell ;  He  then  commanded  His  disciples  to  call  Him  Lord. 
Therefore  in  the  New  Testament  Jehovah  is  called  "the  Lord  ;" 
as  can  be  seen  from  this  : 

"Thou  shalt  love  Jehovah  thy  God  with  all  thy  heart  and  with  all  thy 
soul"  {Deut.  vi.  5); 

but  in  the  New  Testament, 

"Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart  and  with  all  thy 
soul  "  {Matt.  xxii.  37). 

It  is  the  same  in  other  passages  in  the  Evangelists,  taken  from 
the  Old  Testament. 

283.  Every  one  who  thinks  from  clear  reason  sees  that  the 
universe  was  not  created  out  of  nothing,  for  he  sees  that  not 
anything  can  be  made  out  of  nothing  ;  since  nothing  is  nothing, 
and  to  make  anything  out  of  nothing  is  a  contradiction,  and  a 
contradiction  is  contrary  to  the  light  of  truth,  which  is  ft'om 
Divine  Wisdom  ;  and  whatever  is  not  from  Divine  Wisdom 
is  not  from  Divine  Omnipotence.  Every  one  who  thinks  from 
clear  reason  sees  also  that  all  things  are  created  out  of  a 
Substance  which  is  Substance  in   itself,  for  that  is  Esse  itself, 


124  ANGELIC    WISDOM 

out  of  which  every  thing  that  is  can  have  existence ;  and  since 
God  alone  is  Substance  in  itself,  and  therefore  Esse  itself,  it  is 
evident  that  from  this  source  alone  is  the  existence  of  things. 
This  has  been  seen  by  many,  because  reason  causes  it  to  be  seen. 
Yet  they  dared  not  conlirm  it,  fearing  lest  they  might  thereby 
[come  to  think  of  the  created  universe  as  God,  because  from 
God ;  or  to  think  of  nature  as  self-originated,  and  consequently 
of  the  inmost  of  nature  as  what  is  called  God.  For  this  reason, 
although  many  have  seen  that  the  existence  of  all  things  is  from 
God  alone  and  out  of  his  Esse,  yet  they  have  not  dared  to  go 
beyond  their  first  thought  on  the  subjed,  lest  their  understand- 
ing become  entangled  in  a  so-called  Gordian  knot,  beyond  the 
possibility  of  release.  Such  release  would  be  impossible,  be- 
cause their  thought  of  God,  and  of  the  creation  of  the  universe 
from  God,  has  been  in  accordance  with  time  and  space,  which 
are  properties  of  nature  ;  and  from  nature  no  one  can  have  a 
perception  of  God  and  of  the  creation  of  the  universe,  but  every 
one  whose  understanding  is  in  any  interior  light  can  have  a 
perception  of  nature  and  of  its  creation  out  of  God,  because  God 
is  not  in  time  and  space.  That  the  Divine  is  not  in  space  may 
be  seen  above  (n.  7-10)  ;  that  the  Divine  apart  from  space  fills 
all  the  spaces  of  the  universe  (n.  69-72)  ;  and  that  the  Divine 
apart  from  time  is  in  all  time  (n.  72-76).  In  what  follows  it 
may  be  seen  that  although  God  has  created  the  universe  and 
all  things  thereof  out  of  Himself,  yet  there  is  nothing  whatever 
in  the  created  universe  that  is  God  :  and  other  things  besides, 
which  will  place  this  matter  in  its  proper  light. 

284*  Part  First  of  this  Work  treated  of  God,  that  He  is 
Divine  Love  and  Divine  Wisdom  ;  that  He  is  life,  and  that  He 
is  substance  and  form,  which  is  the  very  and  only  Esse.  Part 
Second  treated  of  the  spiritual  sun  and  its  world,  and  of  the 
natural  sun  and  its  world,  and  of  the  creation  of  the  universe  with 
all  things  thereof  from  God  by  means  of  these  two  suns.  Part 
Third  treated  of  degrees  in  which  are  each  and  all  things  that 
ha\'e  been  created.  Part  Fourth  will  now  treat  of  the  creation 
of  the  universe  from  God.  All  these  subje6ls  are  now  explained, 
because  the  angels  lament  before  the  Lord,  that  when  they 
look  upon  the  world  they  see  nothing  but  darkness,  and 
among  men  no  knowledge  of  God,  nor  of  heaven,  nor  of  the 
creation  of  nature,  for  their  wisdom  to  rest  upon. 


CONCERNING    DIVINE    LOVE. — X.    284,    285.  1 25 


The  Lord  from  eternity,  that  is,  Jehovah,  could  not 

HAVE  created  THE  UNIVERSE  AND  ALL  THINGS  THERE- 
OF UNLESS  HE  WERE  A  MaN. 

285*  Those  who  have  a  corporeal  natural  idea  of  God  as  a 
Man,  are  wholly  unable  to  comprehend  how  God  as  a  Man  could 
have  created  the  universe  and  all  things  thereof;  for  they  think ' 
within  themselves.  How  can  God  as  a  Man  wander  all  over  the 
universe  from  space  to  space,  and  create?  Or  can  He,  from  His 
place,  speak  the  word,  and  as  soon  as  it  is  spoken,  creation  fol- 
low? When  it  is  said  that  God  is  a  Man,  such  ideas  present 
themselves  to  those  whose  conception  of  the  God-Man  is  like 
their  conception  of  a  man  in  the  world,  and  who  conceive  of 
God  from  nature  and  its  properties,  which  are  time  and  space. 
But  those  whose  conception  of  God-Man  is  not  drawn  from  their 
conception  of  a  man  in  the  world,  nor  from  nature  and  its 
space  and  time,  clearly  perceive  that  'unless  God  were  a  Man 
the  universe  could  not  have  been  created.  Bring  your  thought 
into  the  angelic  idea  of  God  as  being  a  Man,  putting  away,  as 
much  as  you  can,  the  idea  of  space,  and  you  will  come  near  in 
thought  to  the  truth.  In  fa6t,  some  of  the  learned  have  a  per- 
ception of  spirits  and  angels  as  not  in  space,  because  they  have 
a  perception  of  the  spiritual  as  apart  from  space.  For  the  spirit- 
ual is  like  thought,  which  is  in  man,  and  yet  man  is  able  by 
means  of  it  to  be  present  as  it  were  elsewhere,  in  any  place 
however  remote.  Such  is  the  state  of  spirits  and  angels,  who 
are  men  even  as  regards  their  bodies.  In  whatever  place  their 
thought  is,  there  they  appear,  because  in  the  spiritual  world 
spaces  and  distances  are  appearances,  and  a6l  as  one  with  thought 
from  affection.  From  all  this  it  can  be  seen  that  God,  who 
appears  as  a  sun  far  above  the  spiritual  world,  and  to  whom 
there  can  be  no  appearance  of  space,  is  not  to  be  thought 
of  from  space.  And  it  can  then  be  comprehended  that  He 
created  the  universe  out  of  Himself,  and  not  out  of  nothing  ; 
also  that  His  Human  Body  cannot  be  thought  of  as  great  or 
small,  that  is,  of  any  stature,  because  this  pertains  to  space  ; 
consequently  that  in  things  first  and  last,  and  in  things  greatest 
and  least.  He  is  the  same  ;  and  still  further,  that  the  Human  is 
the  inmost  in  every  created  thing,  though  apart  from  space. 
That  the  Divine  is  the  same  in  things  greatest  and  least  may 
be  seen  above  (n.  77-82)  ;  and  that  the  Divine  apart  from 
space  fills  all  spaces  (n,  69-72).     And   because  the  Divine  is 


126  ANGELIC   WISDOM 

not  in  space,  it   is  not  subjed  to  extension,  as  the  inmost  ot 
nature  is. 

286.  That  God  unless  He  were  a  Man  could  not  have 
created  the  universe  and  all  things  thereof,  may  be  very  clearly 
apprehended  by  an  intelligent  person  from  this,  that  he  is  com- 
pelled to  admit  that  in  God  there  is  Love  and  Wisdom,  mercy 
and  clemency,  and  also  goodness  itself  and  truth  itself,  inasmuch 
as  these  are  from  God.  And  because  he  cannot  deny  this,  neither 
can  he  deny  that  God  is  a  Man  ;  for  abstradly  from  man  not  one 
of  these  is  possible ;  man  is  their  subjeft,  and  to  separate  them 
from  their  subjeft  is  to  say  that  they  are  not.  Think  of  wisdom, 
and  place  it  outside  of  man — is  it  anything?  Can  you  conceive 
of  it  as  something  ethereal,  or  as  something  flaming?  You  can- 
not ;  unless  perchance  you  conceive  of  it  as  being  within  these  ; 
and  if  within  these,  it  must  be  wisdom  in  a  form  such  as  man 
has  ;  it  must  be  wholly  in  the  form  of  man,  not  one  thing  can 
be  lacking  if  wisdom  is  to  be  in  that  form.  In  a  word,  the  form 
of  wisdom  is  man  ;  and  because  man  is  the  form  of  wisdom,  he 
is  also  the  form  of  love,  mercy,  clemency,  good,  and  truth, 
because  these  make  one  with  wisdom.  That  love  and  wisdom 
are  not  possible  except  in  a  form,  see  above  (n.  40-43). 

287*  That  love  and  wisdom  are  man  is  further  evident  from 
the  fad;  that  the  angels  of  heaven  are  men  in  beauty  in  the 
measure  in  which  they  are  in  love  and  its  wisdom  from  the  Lord. 
The  same  is  evident  from  what  is  said  of  Adam  in  the  Word,  that 
he  was  created  into  the  likeness  and  into  the  image  of  God  {Geji. 
i.  26),  because  into  the  form  of  love  and  wisdom.  Every  man 
on  earth  is  born  into  the  human  form  as  regards  his  body,  for 
the  reason  that  his  spirit,  which  is  also  called  his  soul,  is  a  man  ; 
and  this  is  a  man  because  it  is  receptive  of  love  and  wisdom 
from  the  Lord  ;  and  so  far  as  these  are  received  by  the  spirit 
or  soul  of  man,  so  far  it  becomes  a  man  after  the  death  of  the 
material  body  in  which  it  was  sheathed  ;  and  so  far  as  these  are 
not  received  it  becomes  a  monster,  which  derives  something  of 
manhood  from  the  ability  to  receive. 

288.  Because  God  is  a  Man,  the  whole  angelic  heaven  in  the 
aggregate  resembles  a  single  man,  and  is  divided  into  regions 
and  provinces  according  to  the  members,  viscera,  and  organs  of 
man.  Thus  there  are  societies  of  heaven  which  constitute  the 
province  of  all  things  of  the  brain,  of  all  things  of  the  facial 
organs,  and  of  all  things  of  the  viscera  of  the  body;  and  these 
provinces  are  separated  from  each  other,  just  as  those  organs  are 
separated  in  man  ;  moreover,  the  angels  know  in  what  province 


CONCERNING    DIVINE    LOVE. — N.    286-29O.  1 27 

of  man  they  are.  The  whole  heaven  has  this  resemblance  to 
man,  because  God  is  a  Man.  God  is  also  heaven,  because  the 
angels,  who  constitute  heaven,  are  recipients  of  love  and  wis- 
dom from  the  Lord,  and  recipients  are  images.  That  heaven 
is  in  the  form  of  all  things  of  man  is  shown  in  the  Arcana 
Ccelestia,  at  the  end  of  several  chapters. 

289.  All  this  makes  evident  how  empty  are  the  ideas  of 
those  who  think  of  God  as  something  else  than  a  Man,  and  of 
the  Divine  attributes  as  not  being  in  God  as  a  Man,  since  these 
separated  from  man  are  mere  figments  of  reason.  That  God  is 
very  Man,  from  whom  every  man  is  a  man  according  to  his 
reception  of  love  and  wisdom,  may  be  seen  above  (n.-  11-13). 
That  truth  is  here  corroborated  on  account  of  what  follows, 
that  the  creation  of  the  universe  by  God,  because  He  is  a  Man, 
may  be  perceived. 


The  Lord  from  eternity,  that  is,  Jehovah,  brought 
forth  from  himself  the  sun  of  the  spiritual 
world,  and  from  that  created  the  universe, 
and  all  things  thereof. 

290.  The  sun  of  the  spiritual  world  was  treated  of  in  Part 
Second  of  this  work,  and  the  following  propositions  were  there 
established : — Divine  Love  and  Divine  Wisdom  appear  in  the 
spiritual  world  as  a  sun  (n.  83-88).  Spiritual  heat  and  spiritual 
light  go  forth  from  that  sun  (n.  89-92).  That  sun  is  not  God, 
but  is  a  Proceeding  from  Divine  Love  and  Divine  Wisdom 
of  God-Man ;  so  also  are  the  heat  and  light  from  that  sun  (n. 
93-98).  The  sun  of  the  spiritual  world  is  at  a  middle  altitude, 
and  appears  far  off  from  the  angels  like  the  sun  of  the  natural 
world  from  men  (n.  103-107).  In  the  spiritual  world  the  east 
is  where  the  Lord  appears  as  a  sun,  and  from  that  the  other 
quarters  are  determined  (n.  119-123,  124-128).  Angels  turn 
their  faces  constantly  to  the  Lord  as  a  sun  (n.  129-134, 135-139). 
The  Lord  created  the  universe  and  all  things  thereof  by  means 
of  the  sun,  which  is  the  first  proceeding  of  Divine  Love  and 
Divine  Wisdom  (n.  151-156).  The  sun  of  the  natural  world  is 
pure  fire,  and  nature,  which  derives  its  origin  from  that  sun, 
is  consequently  dead  ;  arid  the  sun  of  the  natural  world  was 
created  in  order  that  the  v/ork  of  creation  might  be  completed 
and  ended  (n.  157-162).  Without  a  double  sun,  one  living 
and  the  other  dead,  no  creation  is  possible  (n.  163-166). 


128  ANGELIC    WISDOM 

291.  This  also,  among  other  things,  is  shown  in  Part  Sec- 
ond ; — that  the  spiritual  sun  is  not  the  Lord,  but  is  a  Proceeding 
from  His  Divine  Love  and  His  Divine  Wisdom.  It  is  called  a 
proceediyig,  because  that  sun  is  brought  forth  out  of  Divine  Love 
and  Divine  Wisdom  which  are  in  themselves  substance  and 
form,  and  by  means  of  this  emanation  the  Divine  proceeds. 
But  as  human  reason  is  such  as  to  be  unwilling  to  yield  assent; 
unless  it  sees  a  thing  from  its  cause,  and  therefore  has  some 
perception  of  how  it  is, — thus  in  the  present  case,  how  the  sun 
of  the  spiritual  world,  which  is  not  the  Lord,  but  a  proceeding 
from  Him,  is  brought  forth, — something  shall  be  said  on  this 
subje6l.  In  regard  to  this  matter  I  have  conversed  much  with 
the  angels.  They  said  that  they  have  a  clear  perception  of  it 
in  their  own  spiritual  light,  but  that  they  cannot  easily  present 
it  to  man,  in  his  natural  light,  owing  to  the  difference  between 
the  two  kinds  of  light  and  the  consequent  difference  of  thought. 
The  matter,  however,  may  be  likened,  they  said,  to  the  sphere 
of  affedlions  and  of  thoughts  therefrom  which  encompasses  each 
angel,  whereby  his  presence  is  evident  to  others  near  and  far. 
But  that  encompassing  sphere,  they  said,  is  not  the  angel  him- 
self; it  is  from  each  and  every  thing  of  his  body,  wherefrom 
substances  are  constantly  flowing  out  like  a  stream,  and  what 
flows  out  encompasses ;  also  that  these  substances,  close  about 
his  body,  as  they  are  constantly  moved  by  his  life's  two  foun- 
tains of  motion,  the  heart  and  the  lungs,  convey  their  a6livities 
to  the  atmospheres,  and  thereby  produce  a  perception  like  that 
of  his  presence  with  others ;  therefore  that  it  is  not  a  separate 
sphere  of  affections  and  of  thoughts  therefrom  that  goes  forth 
from  him  continuously,  although  it  is  so  called,  since  the  affec- 
tions are  mere  states  of  the  mind's  forms  in  the  angel.  They 
said,  moreover,  that  there  is  such  a  sphere  about  every  angel, 
because  there  is  one  about  the  Lord,  and  that  the  sphere  about 
the  Lord  is  in  like  manner  from  Him,  and  that  that  sphere  is 
their  sun,  that  is,  the  sun  of  the  spiritual  world. 

2920  A  perception  has  often  been  granted  me  of  such  a 
sphere  around  each  angel  and  spirit,  and  also  a  general  sphere 
around  many  in  a  society.  I  have  also  been  permitted  to  see 
it  under  various  appearances,  in  heaven  sometimes  appearing 
like  a  thin  flame,  in  hell  like  gross  fire,  also  sometimes  in  heaven 
like  a  thin  and  shining  cloud,  and  in  hell  like  a  thick  and  black 
cloud.  It  has  also  been  granted  me  to  perceive  these  spheres 
as  various  kinds  of  odors  and  stenches.  By  these  experiences  I 
was  convinced  that  a  sphere,  consisting  of  substances  set  free 


CONCERNING    DIVINE    LOVE. — N.  291-C95.  Ijg 

and  separated   from   their   bodies,   encompasses   every   one   in 
heaven  and  every  one  in  hell. 

293.  It  was  also  perceived  that  a  sphere  flows  forth,  not 
only  from  angels  and  spirits  but  also  from  each  and  all  things 
that  appear  in  the  spiritual  world, — from  trees  and  from  their 
fruits,  from  shrubs  and  from  their  flowers,  from  herbs,  and 
from  grasses,  even  from  the  soils  and  their  very  particles. 
From  which  it  was  patent  that  both  in  the  case  of  things  living 
and  things  dead  this  is  a  universal  law.  That  each  thing  is 
encompassed  by  something  like  that  which  is  w^ithin  it,  and 
that  this  is  continually  exhaled  from  it.  It  is  known,  from  the 
observation  of  many  learned  men,  that  it  is  the  same  in  the 
natural  world — that  is,  that  there  is  a  wave  of  effluvia  constantly 
flowing  forth  out  of  man,  also  out  of  every  animal,  likewise 
out  of  tree,  fruit,  shrub,  flower,  and  even  out  of  metal  and 
stone.  This  the  natural  world  derives  from  the  spiritual,  and 
the  spiritual  world  from  the  Divine. 

294.  Because  these  things  which  constitute  the  sun  of  the 
spiritual  world  are  from  the  Lord,  but  are  not  the  Lord,  they 
are  not  life  in  itself,  but  are  devoid  of  life  in  itself;  just  as  those 
things  which  flow  forth  from  angel  or  man,  and  constitute 
spheres  around  him  are  not  the  angel  or  the  man,  but  are 
from  him,  and  devoid  of  his  life.  These  spheres  make  one  with 
the  angel  or  man  no  otherwise  than  that  they  are  concordant ; 
and  this  they  are  because  taken  from  the  forms  of  their  bodies, 
which  in  them  were  forms  of  their  life.  This  is  an  arcanum 
which  angels,  with  their  spiritual  ideas,  are  able  to  see  in 
thought  and  also  express  in  speech,  but  men  with  their  natu- 
ral ideas  are  not ;  because  a  thousand  spiritual  ideas  make  one 
natural  idea,  and  one  natural  idea  cannot  be  resolved  by  man 
into  any  spiritual  idea,  much  less  into  so  many.  The  reason 
is  that  these  ideas  differ  according  to  degrees  of  height,  which 
were  treated  of  in  Part  Third. 

2950  That  there  is  such  a  difference  between  the  thoughts 
of  angels  and  the  thoughts  of  men  was  made  known  to  me  by 
this  experience  : — The  angels  were  asked  to  think  spiritually  on 
some  subje6l,  and  afterwards  to  tell  me  what  they  had  thought. 
This  they  did  ;  but  when  they  wished  to  tell  me  they  could  not, 
but  said  that  these  things  could  not  be  expressed  in  words.  It 
w^as  the  same  with  their  spiritual  language  and  writing ;  there 
was  not  a  word  of  spiritual  language  the  same  as  any  word  of 
natural  language  ;  nor  was  there  anything  of  spiritual  writing 
like  natural  writing,  except  the  letters,  each  of  which  contained 


130  ANGELIC    WISDOM 

an  entire  meaning.  But  what  is  wonderful,  they  said  that  they 
seemed  to  themselves  to  think,  speak,  and  write  in  the  spiritual 
state  in  the  same  manner  that  man  does  in  the  natural  state, 
when  yet  there  is  no  similarity.  From  this  it  was  plain  that 
the  natural  and  the  spiritual  differ  according  to  degrees  of  height, 
and  that  they  communicate  with  each  other  only  by  correspond- 
ences. 


There  are  in  the  Lord  three  things  that  are  the 
Lord,  the  Divine  of  Love,  the  Divine  of  Wisdom, 
and  the  Divine  of  Use  ;  and  these  three  are 
presented  in  appearance  outside  of  the  sun  of 
the  spiritual  world,  the  Divine  of  Love  by  heat, 
the  Divine  of  Wisdom  by  light,  and  the  Divine 
of  Use  by  the  atmosphere  which  is  their  con- 
tainant. 

296.  That  heat  and  light  go  forth  out  of  the  sun  of  the 
spiritual  world,  heat  out  of  the  Lord's  Divine  Love,  and  light 
out  of  His  Divine  Wisdom,  may  be  seen  above  (n.  89-92, 
99-102,  146-150).  Now  it  will  be  shown  that  the  third  which 
goes  forth  out  of  that  sun  is  the  atmosphere,  which  is  the  con- 
tainant  of  heat  and  light,  and  that  this  goes  forth  out  of  the 
Lord's  Divine  which  is  called  Use. 

297*  Any  one  who  thinks  with  any  enlightenment  can  see 
that  love  has  use  for  an  end  and  intends  it,  and  brings  it  forth 
by  means  of  wisdom  ;  for  love  can  bring  forth  no  use  of  itself, 
but  only  by  wisdom  as  a  medium.  Wliat,  in  fa6l,  is  love  unless 
there  be  something  loved?  That  something  is  use  ;  and  because 
use  is  that  which  is  loved,  and  it  is  brought  forth  by  means  of 
wisdom,  it  follows  that  use  is  the  containant  of  wisdom  and  love. 
That  these  three,  love,  wisdom,  and  use  follow  in  order  accord- 
ing to  degrees  of  height,  and  that  the  outmost  is  the  complex, 
containant,  and  base  of  the  prior  degrees  has  been  shown  (n. 
209-216,  and  elsewhere).  From  all  this  it  can  be  seen  that 
these  three,  the  Divine  of  Love,  the  Divine  of  Wisdom,  and  the 
Divine  of  Use,  are  in  the  Lord,  and  in  essence  are  the  Lord. 

298*  That  man,  as  regards  both  his  exteriors  and  his  inte- 
riors, is  a  form  of  all  uses,  and  that  all  the  uses  in  the  created 
universe  correspond  to  tliose  uses  in  him,  will  be  fully  shown  in 
what  follows  ;  it  need  only  be  mentioned  here,  that  it  may  be 
known  that  God  as  a  Man  is  the  form  itself  of  all  uses,  from  which 


CONCERNING    DIVINE    LOVE. — N.    296-3OO.  13I 

form  all  uses  in  the  created  universe  derive  their  origin,  thus  that 
the  created  universe,  viewed  as  to  uses,  is  an  image  of  Him. 
Those  things  are  called  uses  which  from  God-Man,  that  is,  from 
the  Lord,  are  by  creation  in  order ;  but  those  things  which  are 
from  what  is  man's  own  are  not  called  uses  ;  since  what  is  man's 
own  is  hell,  and  whatever  is  therefrom  is  contrary  to  order. 

299.  Now  since  these  three,  love,  wasdom,  and  use,  are  in 
the  Lord,  and  are  the  Lord  ;  and  since  the  Lord  is  everywhere, 
for  He  is  omnipresent ;  and  since  the  Lord  cannot  present 
Himself,  such  as  He  is  in  Himself  and  such  as  He  is  in  His 
own  sun,  to  any  angel  or  man,  He  therefore  presents  Himself 
by  means  of  such  things  as  can  be  received,  that  is,  as  to  love 
He  manifests  Himself  by  heat,  as  to  wisdom  by  light,  and  as  to 
use  by  the  atmosphere.  The  Lord  manifests  Himself  as  to  use 
by  the  atmosphere,  because  the  atmosphere  is  the  containant 
of  heat  and  light,  as  use  is  the  containant  of  love  and  wisdom. 
For  light  and  heat  going  forth  from  the  Divine  Sun  cannot  go 
forth  in  nothing,  that  is,  in  vacuum,  but  must  go  forth  in  a 
containant  which  is  a  subject.  Such  a  containant  we  call  the 
atmosphere,  which  encompasses  the  spiritual  sun,  receiving  the 
sun  in  its  bosom,  and  bearing  it  to  the  heaven  where  angels  are, 
and  then  to  the  world  where  men  are,  thus  making  the  Lord's 
presence  everywhere  manifest. 

300.  That  there  are  atmospheres  in  the  spiritual  world, 
the  same  as  in  the  natural  world,  has  been  shown  above  (n. 
173-178,  179-183).  It  was  there  declared  that  the  atmospheres 
of  the  spiritual  world  are  spiritual,  and  the  atmospheres  of  the 
natural  world  are  natural.  It  can  now  be  seen,  from  the  origin 
of  the  spiritual  atmosphere  most  closely  encompassing  the  spirit- 
ual sun,  that  everything  belonging  to  it  is  in  its  essence  of  the 
same  nature  as  the  sun  in  its  essence.  The  angels,  by  means 
of  their  spiritual  ideas,  which  are  apart  from  space,  elucidate 
this  truth  as  follows  :  There  is  one  only  substance  from  which 
all  things  are,  and  the  sun  of  the  spiritual  world  is  that  sub- 
stance ;  and  since  the  Divine  is  not  in  space,  and  is  the  same 
in  things  greatest  and  least,  this  is  also  true  of  that  sun  which 
is  the  first  going  forth  of  God-Man  ;  furthermore,  this  one 
only  substance,  which  is  the  sun,  going  forth  by  means  of  atmo- 
spheres according  to  continuous  degrees  or  degrees  of  breadth, 
and  at  the  same  time  according  to  discrete  degrees  or  degrees 
of  height,  becomes  manifest  in  the  varieties  of  all  things  in  the 
created  universe.  The  angels  declared  that  these  things  are 
totally  incomprehensible,  unless  spaces   be  excluded  from  the 


132  ANGELIC  WISDOM 

ideas  ;  and  if  not  excluded,  appearances  must  needs  induce 
fallacies.  But  so  long  as  the  thought  is  held  that  God  is  the 
very  Esse  from  which  all  things  are,  fallacies  cannot  enter. 

301*  It  is  evident,  moreover,  from  angelic  ideas,  which 
are  apart  from  space,  that  in  the  created  universe  nothing  what- 
ever lives  except  God-Man,  that  is,  the  Lord,  neither  is  any 
thing  moved  except  by  life  from  Him,  nor  has  being  except 
through  the  sun  from  Him  ;  so  that  it  is  a  truth,  that  in  God 
we  live,  and  move,  and  have  our  being. 


The  atmospheres,  of  which  there  are  three  both  in 
the  spiritual  and  in  the  natural  world,  in  their 
outmosts  close  into  such  substances  and  matters 
as  are  on  the  earth. 

302*  It  has  been  shown  in  Part  Third  (n.  173-176),  that 
there  are  three  atmospheres  both  in  the  spiritual  and  in  the 
natural  world,  which  are  separate  from  each  other  according  to 
degrees  of  height,  and  which,  in  their  progress  toward  lower 
things,  decrease  [in  activity]  according  to  degrees  of  breadth. 
And  since  atmospheres  in  their  progress  toward  lower  things 
decrease  [in  activity],  it  follows  that  they  constantly  become 
more  dense  and  inert,  and  finally,  in  outmosts,  become  so  dense 
and  inert  as  to  be  no  longer  atmospheres,  but  substances  at  rest, 
and  in  the  natural  world,  fixed  like  those  on  the  earth  that  are 
called  matters.  As  such  is  the  origin  of  substances  and  mat- 
ters, it  follows,  first,  that  these  substances  and  matters  also  are 
of  three  degrees ;  secondly,  that  they  are  held  together  in 
mutual  conne6lion  by  encompassing  atmospheres ;  thirdly,  that 
they  are  fitted  for  the  produdion  of  all  uses  in  their  forms. 

303.  That  such  substances  or  matters  as  are  on  the 
earth  were  brought  forth  by  the  sun  through  its  atmospheres 
any  one  will  readily  acknowledge  who  reflects  that  there  are 
continual  mediations  from  the  First  to  outmosts,  and  that 
nothing  can  have  existence  except  from  what  i^  prior  to  itself,  • 
and  finally  from  the  First.  That  First  is  the  sun  of  the  spirit- 
ual world,  and  the  First  of  that  sun  is  God-Man,  that  is,  the 
Lord.  Now  as  atmospheres  are  j)rior  things,  whereby  the 
spiritual  sun  manifests  itself  in  outmosts,  and  as  these  prior 
things  continually  decrease  in  a6livity  and  expansion  down  to 
the  outmosts,  it  follows  that  when  their  a6livity  and  expansion 
come  to  an  end  in  outmosts  they  become  substances  and  mat- 


CONCERNING    DIVINE    LOVE. — N.  3OI-305.  I33 

ters  such  as  are  on  the  earth,  which  retain  within  them,  from 
the  atmospheres  out  of  which  they  originated,  an  effort  and 
conatus  to  bring  forth  uses.  Those  who  do  not  evolve  the 
creation  of  the  universe  and  all  things  thereof  by  continuous 
mediations  from  the  First  [Being],  can  but  build  hypotheses, 
disjoined  and  divorced  from  their  causes,  which,  when  sur- 
veyed by  a  mind  with  an  interior  perception  of  things,  do  not 
appear  like  buildings,  but  like  heaps  of  rubbish. 

304.  From  this  universal  origin  of  all  things  in  the  created 
uni\erse,  each  and  every  particular  thereof  has  a  similar  order  ; 
in  that  these  also  go  forth  from  their  first  to  outmosts  which 
are  relatively  in  a  state  of  rest,  that  they  may  terminate  and 
become  permanent.  Thus  in  the  human  body  fibres  proceed 
from  their  first  forms  until  at  last  they  become  tendons  ;  also 
fibres  with  vessels  proceed  from  their  first  forms  until  they 
become  cartilages  and  bones  ;  upon  these  they  may  rest  and 
become  permanent.  Because  of  such  a  progression  of  fibres  and 
vessels  in  man  from  firsts  to  outmosts,  there  is  a  similar  pro- 
gression of  their  states,  which  are  sensations,  thoughts,  and 
affedions.  These,  also,  from  their  firsts,  which  are  in  light,  pro- 
ceed through  to  outmosts,  where  they  are  in  shade ;  or  from 
their  firsts,  where  they  are  in  heat,  to  outmosts  where  they  are 
not  in  heat.  With  such  a  progression  of  these  there  is  also  a 
like  progression  of  love  and  of  all  things  thereof,  and  of  wisdom 
and  all  things  thereof  In  a  word,  such,  is  the  progression  of 
all  things  in  the  created  universe.  This  is  the  same  as  was  shown 
above  (n.  222-229),  that  there  are  degrees  of  both  kinds  in  the 
greatest  and  least  of  all  created  things.  There  are  degrees  of 
both  kinds  even  in  the  least  things  of  all,  because  the  spiritual 
sun  is  the  sole  substance  from  which  all  things  are  (according 
to  the  spiritual  ideas  of  the  angels,  n.  300). 


In  the  substances  and  matters  of  which  the  earth  is 
•  formed  there  is  nothing  of  the  Divine  in  itself, 

but  still  they  are  from  the  divine  in  itself. 

303*  From  the  origin  of  the  earth  (treated  of  in  the  pre- 
ceding chapter),  it  can  be  seen,  that  in  its  substances  and  matters 
there  is  nothing  of  the  Divine  in  itself,  but  that  they  are  devoid 
of  all  that  is  Divine  in  itself  For  they  are,  as  was  said,  the 
endings  and  closings  of  the  atmospheres,  whose  heat  has  died 
away  into  cold,  whose  light  into  darkness,  and  whose  a6livity  into 


134  ANGELIC   WISDOM 

inertness.  Nevertheless,  by  continuation  from  the  substance  of 
the  spiritual  sun,  they  have  brought  with  them  what  there  was 
in  that  substance  from  the  Divine,  which  (as  said  above,  n. 
291-298),  was  the  sphere  encompassing  God-Man,  or  the  Lord. 
From  that  sphere,  by  continuation  from  the  sun  by  means  of  the 
atmospheres,  have  arisen  the  substances  and  matters  of  which 
the  earth  is  formed. 

306*  The  origin  of  the  earth  from  the  spiritual  sun  through 
the  atmospheres,  as  mediums,  can  no  otherwise  be  described  by 
expressions  flowing  out  of  natural  ideas,  but  may  by  expressions 
flowing  out  of  spiritual  ideas,  because  these  are  apart  from  space  ; 
for  this  reason,  they  do  not  fall  into  any  expressions  of  natural 
language.  That  spiritual  thoughts,  speech,  and  writings  differ 
so  entirely  from  natural  thoughts,  speech,  and  writing,  that  they 
have  nothing  in  common,  and  have  communication  only  by 
correspondences,  may  be  seen  above  (n.  295).  It  will  suffice, 
therefore,  if  the  origin  of  the  earth  be  perceived  naturally,  in 
any  measure  whatever. 


All  uses,  which  are  ends  of  creation,  are  in  forms, 
which  forms  they  take  from  such  substances  and 
matters  as  are  on  the  earth. 

307.  All  things  treated  of  hitherto,  as  the  sun,  atmospheres, 
and  earths,  are  only  means  to  ends.  The  ends  of  creation  are 
those  things  which  are  produced  by  the  Lord  as  a  sun,  through 
the  atmospheres,  out  of  the  earths ;  and  these  ends  are  called 
uses.  In  their  whole  extent  they  include  all  things  of  the  vege- 
table kingdom,  all  things  of  the  animal  kingdom,  and  finally 
the  human  race,  and  the  angelic  heaven  which  is  from  it.  These 
are  called  uses,  because  they  are  recipients  of  Divine  Love  and 
Divine  Wisdom,  also  because  they  have  regard  to  God  the 
Creator  from  whom  they  are,  and  thereby  conjoin  Him  to  His 
great  work  ;  by  which  conjun6lion  it  comes  that,  as  they  sprang 
forth  from  Him,  so  do  they  have  unceasing  existence  from  Him. 
They  are  said  to  have  regard  to  God  the  Creator  from  whom 
they  are,  and  to  conjoin  Him  to  his  great  work,  but  this  is  to 
speak  according  to  appearance.  It  is  meant  that  God  the  Cre- 
ator causes  them  to  have  regard  and  to  conjoin  themselves  to 
Him  as  it  were  of  themselves ;  but  how  they  have  regard  and 
thereby  conjoin  will  be  declared  in  what  follows.  Something 
has  been  said  before  on  these  subjedls  in  their  place,  as  that 


CONCERNING    DIVINE   LOVE. — N.   306-3IO.  I35 

Di\-ine  Love  and  Divine  Wisdom  must  necessarily  be  and  have 
existence  in  others  created  by  themselves  (n.  47-51);  that  all 
things  in  the  created  universe  are  recipients  of  Divine  Love  and 
Divine  Wisdom  (n.  55-60)  ;  that  the  uses  of  all  created  things 
ascend  by  degrees  to  man,  and  through  man  to  God  the  Creator 
from  whom  they  are  (n.  65-68). 

308.  Who  does  not  see  clearly  that  uses  are  the  ends  of 
creation,  when  he  considers  that  from  God  the  Creator  nothing 
can  have  existence,  and  therefore  nothing  can  be  created,  except 
use ;  and  that  to  be  use,  it  must  be  for  the  sake  of  others ;  and 
that  use  for  the  sake  of  self  even  must  be  for  the  sake  of  others, 
since  a  use  for  the  sake  of  self  looks  to  one's  being  in  a  state  to 
be  of  use  to  others  ?  Whoso  considers  this  is  also  able  to  see, 
that  use  which  is  use  cannot  spring  from  man,  but  must  be  in 
man  from  that  Being  from  whom  everything  that  comes  forth  is 
use,  that  is,  from  the  Lord. 

309.  But  as  the  forms  of  uses  are  here  treated  of,  the  sub- 
je61  shall  be  set  forth   in  the  following  order : — 

(i.)    In  ear  f /is  tJicrc  is  a  count  us  to  produce  uses  in  forms, 

tJiat  is,  forms  of  uses. 
(ii.)    1)1  at/  forms  of  uses  t/iere  is  an  image  of  t/ie  creation 

of  t/ie  universe. 
(iii.)    ///  a// forms  of  uses  t/iere  is  an  image  of  man. 
(iv.)    hi  a// forms  of  uses  t/iere  is  an  image  of  t/ie  Infinite 

and  t/ie  Etcrna/. 

310*  (i.)  In  eartJis  t/io-e  is  a  conatus  to  produce  rises  in 
forms,  t/iat  is,  forms  of  uses. — That  there  is  this  conatus  in 
earths  is  evident  from  their  source,  since  the  substances  and 
matters  of  which  the  earth  consist  are  endings  and  closings  of 
atmospheres  which  proceed  as  uses  from  the  spiritual  sun  (as 
may  be  seen  above,  n.  305,  306).  And  because  these  substances 
and  matters  are  from  that  source,  and  their  aggregations  are  held 
in  connexion  by  the  pressure  of  the  surrounding  atmospheres,  it 
follows  that  they  have  from  that  a  perpetual  conatus  to  bring 
forth  forms  of  uses.  The  very  quality  that  makes  them  capable 
of  bringing  forth  they  derive  from  their  source,  as  being  the  out- 
mosts  of  atmospheres,  with  which  they  are  consequently  in  ac- ' 
cord.  Such  a  conatus  and  quality  are  said  to  be  in  earths,  but 
it  is  meant  that  they  are  present  in  the  substances  and  matters 
of  which  the  earth  consists,  whether  these  are  in  the  earth,  or 
in  the  atmospheres  as  exhalations  from  the  earth.  That  atmo- 
spheres are  full  of  such  things  is  well  known.  That  there  is  such 
a  conatus  and  such  quality   in   the  substances  and  matters  of 


136  ANGELIC    WISDOM 

earths  is  plain  from  the  fatl  that  seeds  of  all  kinds,  opened  by 
means  of  heat  to  their  inmost  core,  are  impregnated  by  the  most 
subtile  substances  (which  can  have  no  other  than  a  spiritual 
origin),  and  through  this  they  have  power  to  conjoin  themselves 
to  use,  from  which  comes  their  prolific  principle.  Then  through 
conjun6lion  with  matters  from  a  natural  origin  they  are  able  to 
produce  forms  of  uses,  and  thereafter  to  deliver  them  as  from 
a  womb,  that  they  may  come  forth  into  light,  and  thus  sprout 
up  and  grow.  This  conatus  is  afterwards  continuous  from  the 
earths  through  the  root  even  to  outmosts,  and  from  outmosts 
to  firsts,  wherein  use  itself  has  its  origin.  Thus  uses  pass  into 
forms  ;  and  forms,  in  their  progression  from  firsts  to  outmosts 
.and  from  outmosts  to  firsts,  derive  from  use  (which  is  like  a 
soul)  that  each  and  every  thing  of  the  form  is  of  some  use.  Use 
is  said  to  be  like  a  soul,  because  its  form  is  like  a  body.  It  also 
follows  that  there  is  a  conatus  more  interior,  that  is,  the  conatus 
to  produce  uses  for  the  animal  kingdom  through  vegetable 
growths,  since  by  these  animals  of  every  kind  are  nourished. 
It  further  follows  that  in  all  these  there  is  an  inmost  conatus, 
the  conatus  to  perform  use  to  the  human  race.  These  things 
follow  :  first,  that  there  are  outmosts,  and  in  outmosts  are  all 
prior  things  simultaneously  in  their  order,  according  to  what 
has  been  frequently  explained  above ;  secondly,  that  as  there 
are  degrees  of  both  kinds  in  the  greatest  and  least  of  all  things 
(as  was  shown  above,  n.  222-229),  so  there  are  likewise  in  this 
conatus  ;  and  thirdly,  that  as  all  uses  are  brought  forth  by  the 
Lord  out  of  outmosts,  so  in  outmosts  there  must  be  a  conatus 
to  uses. 

311.  Still  none  of  these  are  living  conatus,  for  they  are  the 
•conatus  of  life's  outmost  forces  ;  within  which  forces  there  exists, 
from  the  life  out  of  which  they  spring,  a  striving  to  return  at 
last  to  their  origin  through  the  means  afforded.  In  outmosts, 
atmospheres  become  such  forces  ;  and  by  these  forces,  substances 
and  matters,  such  as  are  on  the  earth,  are  molded  into  forms 

I  and  held  together  in  forms  both  within  and  without.     But  the 
subject  is  too  large  to  allow  a  more  extended  explanation  here. 

312.  The  first  produ6lion  from  these  earthy  matters,  while 
they  were  still  new  and  in  their  simple  state,  was  produ6lion  of 
seed  ;  the  first  conatus  therein  could  not  be  any  other. 

3^3*  (ii-)  -^'^  all  forms  of  uses  there  is  an  image  of  crea- 
tion.— Forms  of  uses  are  of  a  threefold  kind  ;  forms  of  uses  of 
the  mineral  kingdom,  forms  of  uses  of  the  vegetable  kingdom, 
and  ^orms  of  uses  of  the  animal  kingdom.     The  forms  of  uses 


CON'CERNING    DIVINE    LOVE. — X.  311-315.  157 

of  the  mineral  king-clom  cannot  be  described,  because  they  are 
not  \-isible  to  the  eye.  The  first  forms  arc  the  substances  and 
matters  of  which  the  earth  consists,  in  their  minutest  divisions  ; 
the  second  forms  are  aggregates  of  these,  which  are  of  infinite 
variety ;  the  third  forms  come  from  plants  that  have  fallen  to 
dust,  and  from  animal  remains,  and  from  the  continual  evapora- 
tions and  exhalations  from  these,  which  mix  with  earths  and 
make  the  soil.  These  forms  of  the  mineral  kingdom  in  three 
degrees  represent  creation  in  an  image  in  this,  that,  moulded  by 
the  sun  through  the  atmospheres  and  their  heat  and  light,  they 
bring  forth  uses  in  forms,  which  uses  were  creative  ends.  This 
image  of  creation  lies  deeply  hidden  within  all  their  conatus  (of 
which  see  above,  ji.  310). 

314..  In  the  forms  of  uses  of  the  vegetable  kingdom  the 
image  of  creation  appears  in  this,  that  from  their  firsts  they 
proceed  to  their  outmosts,  and  from  outmosts  to  firsts.  Their 
firsts  are  seeds,  their  outmosts  are  stalks  clothed  with  bark  ; 
and  by  means  of  the  bark  which  is  the  outmost  of  the  stalk, 
they  tend  to  seeds  which,  as  was  said,  are  their  firsts.  The  stalks 
clothed  with  layers  of  bark  represent  the  globe  clothed  with 
earths,  out  of  which  come  the  creation  and  formation  of  all  uses. 
That  vegetation  is  effe6ted  through  the  outer  and  inner  barks 
and  coatings,  by  a  climbing  up,  by  means  of  the  coverings  of  the 
roots  (which  are  continued  around  the  stalks  and  branches), 
into  the  beginnings  of  the  fruit,  and  in  like  manner  through  the 
fruits  into  the  seeds,  is  known  to  many.  An  image  of  creation 
is  displayed  in  forms  of  uses  in  the  progress  of  the  formation 
of  uses  from  firsts  to  outmosts,  and  from  outmosts  to  firsts  ; 
also  in  this,  that  in  the  whole  progression  there  lies  the  end 
of  producing  fruit  and  seeds,  which  are  uses.  From  what  has 
been  said  above  it  is  plain,  that  the  progression  of  the  cre- 
ation of  the  universe  was  from  its  First  (which  is  the  Lord 
encircled  by  the  sun)  to  outmosts  which  are  earths,  and  from 
these  through  uses  to  its  First,  that  is,  the  Lord ;  also  that  the 
ends  of  the  whole  creation  were  uses. 

315.  It  should  be  known  that  the  heat,  light,  and  atmo- 
spheres of  the  natural  world  contribute  nothing  whatever  to  this 
image  of  creation.  It  is  only  the  heat,  light,  and  atmospheres 
of  the  sun  of  the  spiritual  world  that  do  this,  bringing  that 
image  with  them,  and  clothing  it  with  the  forms  of  uses  of  the 
vegetable  kingdom.  The  heat,  light,  and  atmospheres  of  the 
natural  world  simply  open  the  seeds,  keep  their  products  in  a 
5tate  of  expansion,  and  clothe  them  with  the  matters  that  give 


133  ANGELIC    WISDOM 

them  permanence.  And  this  is  done  not  by  any  forces  fi-om  their 
own  sun  (which  viewed  in  themselves  are  null),  but  by  forces 
from  the  spiritual  sun,  by  which  the  natural  forces  are  unceas- 
ingly impelled  to  these  services.  Natural  forces  contribute 
nothing  whatever  towards  forming  this  image  of  creation,  for 
the  image  of  creation  is  spiritual.  But  that  this  image  may  be 
manifest  and  perform  use  in  the  natural  world,  and  may  stand 
fixed  and  be  permanent,  it  must  be  materalized,  that  is,  filled 
in  with  the  matters  of  that  world. 

3160  In  the  forms  of  uses  of  the  animal  kingdom  there  is 
a  similar  image  of  creation,  in  that  the  animal  body,  which  is 
the  outmost  thereof,  is  formed  by  a  seed  deposited  in  a  womb  or 
an  ovum,  and  this  body,  when  mature,  brings  forth  new  seeds. 
This  progression  is  similar  to  the  progression  of  the  forms  of 
uses  of  the  vegetable  kingdom  :  seeds  are  the  beginnings  ;  the 
womb  or  the  ovum  is  like  the  ground  ;  the  state  before  birth  is 
like  the  state  of  the  seed  in  the  ground  while  it  takes  root ;  the 
state  after  birth  until  the  animal  becomes  prolific  is  like  the 
growth  of  the  tree  until  it  reaches  its  state  of  fruit-bearing. 
From  this  parallelism  it  is  plain  that  there  is  a  likeness  of  creation 
in  the  forms  of  animals  as  well  as  in  the  forms  of  plants,  in  that 
there  is  a  progression  from  firsts  to  outmosts,  and  from  outmosts 
to  firsts.  A  like  image  of  creation  comes  out  in  every  single 
thing  there  is  in  man  ;  for  there  is  a  like  progression  of  love 
through  wisdom  into  uses,  consequently  a  like  progression 
of  the  will  through  the  understanding  into  a6ls,  and  of  charity 
through  faith  into  works.  Will  and  understanding,  also  charity 
and  faith,  are  the  firsts,  or  the  source ;  a6ls  and  works  are  the 
outmosts  ;  from  these,  by  means  of  the  enjoyments  of  uses,  a 
return  is  made  to  their  firsts,  which,  as  was  said,  are  the  will  and 
understanding,  or  charity  and  faith.  That  the  return  is  efie6led 
by  means  of  the  enjoyments  of  uses  is  very  evident  from  the 
enjoyments  felt  in  those  a6ls  and  works  which  are  from  any 
one's  love,  in  that  they  fliow  back  to  their  first  or  love  from 
which  they  spring  and  thereby  conjun6tion  is  effe6led.  The 
enjoyments  of  afts  and  works  are  what  are  called  the  enjoyments 
of  uses.  A  like  progression  from  firsts  to  outmosts,  and  from 
outmosts  to  firsts,  is  exhibited  in  the  most  purely  organic  forms 
of  affections  and  thoughts  in  man.  In  his  brains  there  are 
those  star-like  forms  called  the  cineritious  substances  ;  out  of 
these  go  forth  fibres  through  the  medullary  substance  by  the 
neck  into  the  body ;  passing  through  to  the  outmosts  of  the 
body,  and  from  outmosts  returning  to  their  firsts.     This  return 


CONXERVIXG    DIVINE    LOVE. — X.  3 1 6-3 1 8.  1 35 

of  fibres  to  their  firsts  is  made  through  the  blood-vessels. 
There  is  a  like  progression  of  all  aft'ections  and  thoughts, 
which  are  changes  and  variations  of  state  of  those  forms  and 
substances,  for  the  fibres  issuing  out  of  those  forms  or  sub- 
stances are  comparatively  like  the  atmospheres  from  the  spirit- 
ual sun,  Y.hich  are  containants  of  heat  and  light ;  while  bodily 
acls  are  like  the  things  produced  from  the  ground  by  means 
of  atmospheres,  the  enjoyments  of  their  uses  returning  to  the 
source  from  which  they  sprang.  But  that  the  progression 
of  these  is  such,  and  that  within  this  progression  there  is  an 
image  of  creation,  can  hardly  be  comprehended  fully  by  the 
understanding,  both  because  thousands  and  myriads  of  forces 
operating  in  act  appear  as  a  one,  and  because  the  enjoyments 
of  uses  do  not  appear  as  ideas  in  the  thought,  but  only  affetl 
without  distinct  perception.  On  this  subje6l  see  what  has  been 
declared  and  explained  above,  as  follows  :  The  uses  of  all  cre- 
ated things  ascend  by  degrees  of  height  to  man,  and  through 
man  to  God  the  Creator  from  whom  they  are  (n.  65-68).  The 
end  of  creation  has  its  existence  in  outmosts,  which  end  is  that 
all  things  may  return  to  the  Creator  and  that  there  may  be 
conjunction  (n.  167-172).  But  these  things  will  appear  in  still 
clearer  light  in  the  following  Part,  where  the  correspondence  of 
the  will  and  understanding  with  the  heart  and  lungs  v.-iil  be 
treated  of 

317,  (iii.)  In  all  forms  of  uses  there  is  an  image  of  man. — 
This  has  been  shown  above  (n.  61-64).  That  all  uses,  from 
firsts  to  outmosts  and  from  outmosts  to  firsts,  ha^'e  relation 
to  all  parts  of  man  and  have  correspondence  with  them,  conse- 
quently that  man  is,  in  an  image,  a  universe,  and  conversely 
that  the  universe  viewed  as  to  uses  is  in  image  a  man,  will  be 
seen  in  the  following  chapter. 

318.  (iv. )  Li  all  forms  of  rises  there  is  an  image  of  the 
Infinite  ajid  the  Eternal. — The  image  of  the  Infinite  in  these 
forms  is  plain  from  their  conatus  and  power  to  fill  the  spaces  of 
the  whole  world,  and  even  of  many  worlds,  to  infinity.  For  one 
seed  produces  a  tree,  shrub,  or  plant,  which  fills  its  own  space  ; 
and  this  tree,  shrub,  or  plant  produces  seeds,  in  some  cases  thou- 
sands of  them,  which,  M-hen  sown  and  grown  up,  fill  their  own 
spaces  ;  and  if  frojn  each  seed  of  these  there  should  proceed  as 
many  more,  reproduced  again  and  again,  in  the  course  of  years 
the  whole  world  would  be  filled  ;  and  if  the  produclion  were 
still  continued  many  worlds  would  be  filled  ;  and  this  to  infinity. 
Estimate  a  thousand  seeds  from  one,  and  multiply  the  thousand 


I40  AXGELIC  WISDOM 

by  a  thousand  ten  times,  twenty  times,  a  hnndred  times,  and 
you  mU  see.  There  is  a  Hke  image  c^  the  Eternal  in  daese 
forms ;  seeds  ere  propagated  from  year  to  year,  and  the  pro- 
pagalicns  never  cease ;  the^*'^  have  not  ceased  from  the  creation 
of  the  wodd  tin  now,  and  will  not  cease  to  eteniit%%  Th^e  two 
are  standing  prooh  and  atb£Stmg  signs  that  al  diings  of  the 
univer&e  have  been  created  by  an  Infinite  and  Eternal  God- 
Beside  these  images  c^  the  Infinite  and  Eternal,  there  is  stiU 
another  in  varieties,  in  that  there  can  never  be  a  substance,  state, 
or  thing  in  the  created  omveise  die  same  as  any  other, 
neither  in  atmospheres,  nor  in  earths,  nor  in  the  forms  as^ng 
out  of  these,  thus  not  in  any  of  the  things  which  fill  the  uni- 
verse can  any  thing  the  same  be  produced  to  all  eternity.  This 
is  plainly  to  be  seen  in  the  variety  of  ^ces  c^all  human  beings ; 
no  one  hce  can  be  found  throughout  the  wodd  whidi  is  the 
same  as  anotha-,  nor  can  there  he  to  all  eternity,  consequendy 
not  one  mind,  for  the  £ace  is  the  type  oi  the  mind. 


All  thikgs  of  the  created  uxmERSE,  vteweb  ix  refer- 

EXCE   TO    USES,    REPEESEXT    MAX    IX    AX    IMAGE;    AXD 
THIS  PROVES  THAT  GOD   IS  MaX. 

3x9.  By  the  ancients  man  was  caled  a  microcosm,  from 
his  representing  the  macrocosm,  that  is,  the  univefse  in  its 
whole  complex :  but  it  b  not  known  at  the  present  day  why 
man  was  so  called  by  the  ancients,  ior  no  more  of  the  universe 
or  macrocosm  is  manifest  in  him  than  that  he  derives  nourkh- 
ment  and  bodily  life  fr<»n  its  animal  and  vqg^etable  kingdoms, 
and  that  he  is  kept  in  a  living  condition  tn^  its  heat,  sees  by  its 
light,  and  hears  and  breathes  b^^  its  atmospheres.  Y^  these 
things  do  not  make  man  a  microcosm,  as  the  universe  with 
all  things  thereof  is  a  macrooc^m.  The  ancients  called  man 
a  microcosm,  or  litd^  universe,  kom  truth  which  they  derived 
from  the  knowledge  of  correspondences,  in  which  the  most 
ancient  people  were,  and  from  their  communication  with  angds 
of  heaven  ;  for  angek  of  heaven  know  from  the  things  which 
they  see  about  them  that  all  things  of  the  universe,  viewed  as 
to  uses,  represent  man  in  an  image. 

320*  But  the  truth  that  man  is  a  microcosm,  or  htde  uni- 
verse, because  the  created  universe,  \'iewed  as  to  uses  is,  in 
image,  a  man,  caimot  come  into  the  thought  and  from  that  into 
the  knowledge  of  any  one  on  earth  frcMn  the  idea  of  the  urri- 


COXCERXIXG    DIVINE    LOVE. — X.  319-322.  I4I 

verse  as  seen  in  the  spiritual  world  ;  consequently,  it  can  be 
corroborated  only  by  an  angel  who  is  in  the  spiritual  world,  or 
by  some  one  to  whom  it  has  been  granted  to  be  in  that  world, 
and  to  see  the  things  which  are  there.  As  this  has  been  granted 
to  me,  I  am  able,  from  what  I  have  seen  there,  to  disclose  this 
arcanum. 

32X.  It  should  be  known  that  the  spiritual  world  is,  in 
external  appearance,  wholly  like  the  natural  world.  Lands, 
mountains,  hills,  valleys,  plains,  fields,  lakes,  rivers,  springs  of 
water  are  to  be  seen  there,  as  in  the  natural  world ;  thus  all 
things  belonging  to  the  mineral  kingdom.  Paradises,  gardens, 
groves,  woods,  and.  in  them  trees  and  shrubs  of  all  kinds  bearing 
fruit  and  seeds  ;  also  plants,  flowers,  herbs,  and  grasses  are  to 
be  seen  there  ;  thus  all  things  pertaining  to  the  x^egetable  king- 
dom. There  are  also  to  be  seen  there,  beasts,  birds,  and  fishes 
of  every  kind  ;  thus  all  things  pertaining  to  the  animal  kingdom. 
Man  is  there  as  angel  or  si:)irit.  This  is  premised  that  it  may  be 
known  that  the  universe  of  the  spiritual  world  is  wholly  like  the 
universe  of  the  natural  world,  with  this  difference  only  that  things 
in  the  spiritual  world  are  not  fixed  and  settled  like  those  in  the 
natural  world,  because  in  the  spiritual  world  nothing  is  natural 
but  every  thing  is  sj^iritual. 

322.  That  the  universe  of  that  world  represents  man  in 
an  image  can  be  clearly  seen  from  this,  that  all  things  just 
mentioned  (n.  321)  appear  to  the  life,  and  have  existence  about 
the  angel,  and  about  the  angelic  societies,  as  if  produced  or 
created  from  them  ;  they  are  about  them  permanently,  and  do 
not  pass  away.  That  they  are  as  if  produced  or  created  from 
them  is  seen  by  their  no  longer  appearing  when  the  angel  goes 
away,  or  when  the  society  passes  to  another  place ;  also  when 
other  angels  come  in  place  of  these  the  appearance  of  all  things 
about  them  is  changed — in  the  parks  the  trees  and  fruits  are 
changed,  in  the  flower  gardens  the  flowers  and  seeds,  in  the 
fields  the  herbs  and  grasses,  also  the  kinds  of  ajiimals  and  birds 
are  changed.  Such  things  have  existence  and  are  changed  in 
this  manner,  because  all  these  things  come  into  existence  accord- 
ing to  the  afieClions  and  consequent  thoughts  of  the  angels, 
for  they  are  correspondences ;  and  because  things  that  corre- 
spond make  one  with  that  to  which  they  correspond  they  are 
an  image  representative  of  it.  This  image  is  not  seen  when 
these  things  are  viewed  in  respect  to  their  forms,  it  is  seen  only 
when  they  are  A-iewed  in  respect  to  uses.  It  has  been  granted 
me  to  j^erceix'e  that  the  angels,  when  their  eyes  were  opened  by 


142  ANGELIC    WISDOM 

the  Lord,  and  they  saw  these  things  from  the  correspondence 
of  uses,  recognized  and  saw  themselves  in  them. 

323*  Inasmuch  as  these  things  which  have  existence  about 
the  angels,  corresponding  to  their  afifeclions  and  thoughts,  re- 
present a  universe,  in  that  they  are  lands,  plants,  and  animals, 
and  these  constitute  an  image  representative  of  the  angel,  it 
is  evident  why  the  ancients  called  man  a  microcosm. 

324.  That  this  is  so  has  been  abundantly  confirmed  in  the 
Arcana  Ccclestia,  also  in  the  work  on  Heaven  and  Hell,  and  in 
the  preceding  pages  wherever  correspondence  has  been  treated 
of.  It  has  there  been  shown  also  that  nothing  is  to  be  found 
in  the  created  universe  which  has  not  a  correspondence  with 
something  in  man,  not  only  with  his  affe6lions  and  their  thoughts, 
but  also  with  his  bodily  organs  and  viscera ;  not  with  these, 
however,  as  substances  but  as  uses.  From  this  it  is  that  in 
the  Word,  where  the  church  and  the  man  of  the  church  are 
treated  of,  such  frequent  mention  is  made  of  trees,  such  as 
' '  olives, "  "  vines, ' '  and  ' '  cedars  ;"  of  "  gardens, "  "  groves, ' '  and 
' '  woods  ;' '  and  of  the  ' '  beasts  of  the  earth, "  "  birds  of  the  air, ' ' 
and  "fish  of  the  sea."  They  are  there  mentioned  because 
they  correspond,  and  by  correspondence  make  one,  as  was 
said  above  ;  consequently,  when  such  things  are  read  in  the 
Word  by  man,  they  are  not  perceived  by  angels,  but  the  church 
or  the  men  of  the  church,  in  respe(5l  to  their  states,  are  per- 
ceived instead. 

325.  Since  all  things  of  the  universe  have  relation  in  an 
image  to  man,  the  wisdom  and  intelligence  of  Adam  are  de- 
scribed by  the  "garden  of  Eden,"  wherein  were  all  kinds  of  trees, 
also  rivers,  precious  stones,  and  gold,  and  animals  to  which  he 
gave  names  ;  by  all  which  are  meant  such  things  as  were  in 
Adam,  and  constitute  that  which  is  called  man.  Nearly  the 
same  things  are  said  of  Ashur,  by  whom  the  church  in  respect 
to  intelligence  is  signified  (^Ezek.  xxxi.  3-9)  ;  and  of  Tyre,  by 
which  the  church  in  respe6l  to  knowledges  of  good  and  truth 
is  signified  {Ezek.  xxviii.  12,  13). 

326.  From  all  this  it  can  be  seen  that  all  things  in  the 
uni\erse,  viewed  from  uses,  represent  man  in  an  image,  and 
that  this  proves  that  God  is  a  Man.  For  such  things  as 
have  been  mentioned  above  have  their  existence  about  the 
angelic  man,  not  from  the  angels,  but  from  the  Lord  through 
the  angels.  For  they  have  their  existence  from  the  influx  of 
the  Lord's  Divine  Love  and  Divine  Wisdom  into  the  angel, 
who  is  a  ieci})ient,  and  before  whose  eyes  all  this  is  brought 


CONCERNING    DIVINE    LOVE. — N.  323-329.  I43 

forth  like  the  creation  of  a  universe.  From  this  they  know 
there  tliat  God  is  a  Man,  and  that  the  created  universe,  viewed 
in  its  uses,  is  an  image  of  God. 


All  things  created  from  the  Lord  are  uses  ;  they 
are  uses  in  the  order,  degree,  and  respect  in 
which  they  have  relation  to  man,  and  through 

MAN   TO   THE    LORD.  FROM   WHOM    [tHEY   ARE]. 

327,  In  respecl  to  this  it  has  been  shown  above :  That 
from  Ciod  the  Creator  nothing  can  have  existence  except  uses 
(n.  30S)  ;  that  the  uses  of  all  created  things  ascend  by  degrees 
from  outmost  things  to  man,  and  through  man  to  God  the  Cre- 
ator, from  whom  they  are  (n.  65-68)  ;  that  the  end  of  creation 
has  existence  in  outmosts,  which  end  is,  that  all  things  may 
return  to  God  the  Creator,  and  that  there  may  be  conjunction 
(n.  167-172)  ;  that  things  are  uses  so  far  as  they  have  regard 
to  the  Creator  ("n.  307)  ;  that  the  Divine  must  necessarily  be  and 
have  existence  in  others  created  by  itself  (n.  47-51)  ;  that  all 
things  of  the  universe  are  recipients  according  to  uses,  and  this 
according  to  degrees  (n.  58)  ;  that  the  universe,  viewed  from 
uses,  is  an  image  of  God  (n.  59)  ;  and  many  other  things. 
From  all  which  this  truth  is  plain,  that  all  things  created  by  the 
Lord  are  uses,  and  that  they  are  uses  in  that  order,  degree,  and 
respeft  in  which  they  have  relation  to  man,  and  through  man 
to  the  Lord  from  whom  [they  are].  It  remains  now  that  some 
things  should  be  said  in  detail  respecSling  uses. 

328*  By  man,  to  whom  uses  have  relation,  is  meant,  not 
alone  an  individual,  but  an  assembly  of  men,  also  a  society 
smaller  or  larger,  as  a  commonwealth,  kingdom,  or  empire,  or 
that  largest  society,  the  whole  world,  for  each  of  these  is  a  man  ; 
likewise  in  heaven  the  whole  angelic  heaven  is  as  one  man 
before  the  Lord,  and  equally  e\'ery  society  of  heaven ;  from 
this  it  is  that  every  angel  is  a  man.  That  this  is  so  may  be 
seen  in  the  work  on  Heaven  and  Hell  (n.  68-103).  This  makes 
clear  what  is  meant  by  man  in  what  follows. 

32Q.  The  end  of  the  creation  of  the  universe  clearly  shows 
what  use  is.  The  end  of  the  creation  of  the  universe  is  the 
existence  of  the  angelic  heaven  ;  and  as  the  angelic  heaven  is 
the  end,  man  also  or  the  human  race  is  the  end,  since  heaven 
is  from  that.  From  which  it  follows  that  all  created  things  are 
mediate  ends,  and  that  these  are  uses  in  that  order,  degree,  and 


i44  ANGELIC    WISDOM 

respe6l  in  which  they  have  relation  to  man,  and  through  man 
to  the  Lord. 

330.  Inasmuch  as  the  end  of  creation  is  an  angelic  heaven 
out  of  the  human  race,  and  thus  the  human  race  itself,  all  other 
created  things  are  mediate  ends,  and  these,  as  having  relation 
to  man,  with  a  view  to  his  conjunction  with  the  Lord,  refer 
themselves  to  these  three  things  in  him,  his  body,  his  rational, 
and  his  spiritual.  For  man  cannot  be  conjoined  to  the  Lord  ' 
unless  he  be  spiritual,  nor  can  he  be  spiritual  unless  he  be 
rational,  nor  can  he  be  rational  unless  his  body  is  in  a  sound 
state.  These  three  are  like  a  house,  the  body  like  the  founda- 
tion, the  rational  like  the  superstru6lure,  the  spiritual  like  those 
things  which  are  in  the  house,  and  conjun6lion  with  the  Lord 
like  dwelling  in  it.  From  this  can  be  seen  in  what  order,  de- 
gree, and  respect  uses  (which  are  the  mediate  ends  of  creation) 
have  relation  to  man,  namely,  (i)  for  sustaining  his  body,  (2) 
for  perfe6ling  his  rational,  (3)  for  receiving  what  is  spiritual 
from  the  Lord, 

33^*  Uses  for  sustaining  the  body  relate  to  its  nourish- 
ment, its  clothing,  its  habitation,  its  recreation  and  enjoyment, 
its  protection  and  the  preservation  of  its  state.  The  uses  cre- 
ated for  the  nourishment  of  the  body  are  all  things  of  the  vege- 
table kingdom  suitable  for  food  and  drink,  as  fruits,  grapes, 
grain,  pulse,  and  herbs  ;  in  the  animal  kingdom  all  things  which 
are  eaten,  as  oxen,  cows,  calves,  deer,  sheep,  kids,  goats,  lambs, 
and  milk  ;  also  fowls  and  fish  of  many  kinds.  The  uses  created 
for  the  clothing  of  the  body  are  many  other  produ61s  of  these 
two  kingdoms  ;  in  like  manner,  the  uses  for  habitation,  also  for 
recreation,  enjoyment,  prote<5lion,  and  preservation  of  state. 
These  are  not  mentioned  because  they  are  well  known,  and 
their  mere  enumeration  would  fill  pages.  There  are  many 
things,  to  be  sure,  which  are  not  used  by  man  ;  but  what  is 
superfluous  does  not  do  away  with  use,  it  ensures  continuance. 
Misuse  of  uses  is  also  possible,  but  misuse  does  not  do  away 
with  use,  even  as  falsification  of  truth  does  not  do  away  with 
truth  except  with  those  who  falsify  it. 

332.  Uses  for  perfeHifig  the  ratiojial  are  all  things  that 
give  instru6lion  about  the  subjedls  above  mentioned,  and  are 
called  sciences  and  branches  of  study,  pertaining  to  natural, 
economical,  civil  and  moral  affairs,  which  are  learned  by  aid  0/ 
parents  and  teachers,  or  from  books,  or  from  intercourse  with 
others,  or  by  refle6lion  on  these  subjedls  by  oneself.  These 
things  perfe6l  the  rational  so  far  as  they  are  uses  in  a  higher 


CONXERXIXG    DIVINE    LOVE. — X.  33O-335.  145 

degree,  and  they  are  permanent  so  far  as  they  are  applied  to  Hfe. 
Space  forbids  the  enumeration  of  these  uses,  by  reason  both  of 
their  multitude  and  of  their  varied  relation  to  the  common  good. 

333*  C'se's  for  receiving  the  spiritual  from  the  Loj'd,  are 
all  things  that  belong  to  religion  and  to  worship  therefrom  ; 
thus  all  things  that  teach  the  acknowledgment  and  knowledge 
of  God  and  the  knowledge  and  acknowledgment  of  good  and 
truth,  and  thus  eternal  life,  which  are  acquired  in  the  same 
way  as  other  learning,  from  parents,  teachers,  discourses,  and 
books,  and  especially  by  applying  to  life  what  is  learned,  and 
in  the  Christian  world,  by  doctrines  and  discourses  from  the 
Word,  and  through  the  Word  from  the  Lord.  These  uses  in 
their  whole  extent  may  be  classified  under  the  same  heads  as 
the  uses  of  the  body  are,  as  nourishment,  clothing,  habitation, 
recreation  and  enjoyment,  prote6lion  and  preservation  of  state, 
if  only  these  are  applied  to  the  soul,  nutrition  to  goods  of 
love,  clothing  to  truths  of  wisdom,  habitation  to  heaven,  recre- 
tion  and  enjoyment  to  felicity  of  life  and  heavenly  joy,  pro- 
tection to  safety  from  infesting  evils,  and  preservation  of  state 
to  eternal  life.  All  these  things  are  given  by  the  Lord  accord- 
ing to  the  acknowledgment  that  all  bodily  things  are  also 
from  the  Lord,  and  that  a  man  is  only  as  a  servant  and  house- 
steward  appointed  o\er  the  goods  of  his  Lord. 

334*  That  such  things  have  been  given  to  man  to  use  and 
enjoy,  and  that  they  are  free  gifts,  is  clearly  evident  from  the 
state  of  angels  in  the  heavens,  who  have,  like  men  on  earth,  a 
body,  a  rational,  and  a  spiritual.  They  are  nourished  freely, 
for  food  is  given  them  daily ;  they  are  clothed  freely,  for  gar- 
ments are  given  them  ;  their  dwellings  are  free,  for  houses  are 
given  them  ;  nor  have  they  any  care  about  all  these  things  ;  and 
so  far  as  they  are  rational-spiritual  do  they  have  enjoyment,  pro- 
tection, and  preservation  of  state.  The  difference  is  that  angels 
see  that  these  things, — because  created  according  to  the  state  of 
their  love  and  wisdom, — are  from  the  Lord  (as  was  shown  in  the 
preceding  chapter,  n.  322)  ;  but  men  do  not  see  this,  because 
their  harvest  is  a  yearly  one,  and  is  not  in  accord  with  the  state 
of  their  love  and  wisdom,  but  in  accord  with  the  care  bestowed  A 
by  them. 

335.  These  things  are  called  uses,  because  through  man 
they  have  relation  to  the  Lord ;  nevertheless,  they  must  not  be 
said  to  be  uses  from  man  for  the  Lord's  sake,  but  from  the 
Lord  for  man's  sake,  inasmuch  as  in  the  Lord  all  uses  are  in- 
finitely one,  but  in  man  there  are  no  uses  except  from  the  Lord  ; 


146  ANGELIC    WISDOM 

for  man  cannot  do  good  from  himself,  but  only  from  the  Lord, 
and  good  is  what  is  called  use.  The  essence  of  spiritual  love 
is  doing  good  to  others,  not  for  the  sake  of  self  but  for  the  sake 
of  others ;  infmitely  more  is  this  the  essence  of  Divine  Love. 
It  is  like  the  love  of  parents  for  their  children,  in  that  parents  do 
good  to  their  children  from  love,  not  for  their  own  sake  but  for 
their  children's  sake.  This  is  especially  manifest  in  a  mother's 
love  for  her  babe.  Because  the  Lord  is  to  be  adored,  wor- 
shipped and  glorified,  He  is  supposed  to  love  adoration,  worship, 
and  glory  for  His  own  sake;  but  He  loves  these  for  man's 
sake,  because  by  means  of  them  man  comes  into  a  state  in 
which  the  Divine  can  flow  in  and  be  perceived ;  since  by 
means  of  them  man  puts  away  that  which  is  his  own,  which 
stops  influx  and  reception,  for  what  is  man's  own,  which  is 
self-love,  hardens  the  heart  and  shuts  it  up.  This  is  removed 
by  man's  acknowledging  that  from  himself  comes  nothing  but 
evil  and  from  the  Lord  nothing  but  good  ;  from  this  acknowl- 
edgment there  is  softening  of  the  heart  and  humiliation,  out  of 
which  flow  forth  adoration  and  worship.  From  all  this  it 
follows,  that  the  use  which  the  Lord  performs  for  Himself 
through  man  is  that  man  may  be  able  to  do  good  from  love  ; 
and  since  this  is  the  Lord's  love,  its  reception  is  the  enjoyment 
of  His  love.  Therefore,  let  no  one  believe  that  the  Lord  is 
with  those  who  merely  worship  Him,  He  is  with  those  who 
do  His  commandments,  which  are  uses  ;  with  such  He  has  His 
abode,  but  not  with  the  former.  (See  what  was  said  above  on 
this  subje6l,  n.  47-49.) 


Evil  uses  were  not  created  by  the  Lord,  but  origin- 
ated TOGETHER   WITH    HELL. 

336.  All  good  things  that  have  existence  in  a€i  are  called 
uses  ;  and  all  evil  things  that  have  existence  in  a6f  are  also 
called  uses,  but  evil  uses,  while  the  former  are  called  good  uses. 
Now,  since  all  good  things  are  from  the  Lord  and  all  evil  things 
from  hell,  it  follows  that  none  but  good  uses  were  created  l)y 
the  Lord,  and  that  evil  uses  arose  out  of  hell.  By  the  uses 
specially  treated  of  in  this  chapter  are  meant  all  those  things 
which  are  to  be  seen  on  the  earth,  as  animals  of  every  kind  and 
plants  of  every  kind  ;  such  of  these  as  are  of  use  to  man 
are  from  the  Lord,  but  those  which  are  harmful  to  man  are 
from  hell.     By  uses  from  the  Lord  are  likewise  meant  all  things 


CONXERNING    DIVINE    LOVE. — N.    336-338.  I47 

that  perfe6l  the  rational  of  man,  and  cause  him  to  receive  the 
spiritual  from  the  Lord  ;  but  by  evil  uses  cu'e  meant  all  things 
that  destroy  the  rational,  and  make  man  unable  to  become 
spiritual.  Those  things  that  are  harmful  to  man  are  called  uses 
because  they  are  of  use  to  the  evil  in  doing  evil,  and  also  are 
serviceable  in  absorbing  malignities,  and  thus  as  remedies.  Use 
is  employed  in  both  senses,  as  love  is  when  we  speak  of  good  love 
and  e\'il  love ;  moreover,  everything  that  love  does  it  calls  use. 

337.  That  good  uses  are  from  the  Lord,  and  evil  uses 
from  hell,  will  be  shown  in  the  following  order:  — 

(i.)     IV/iat  zs  meant  by  e7nl  uses  on  the  eartJi. 
(ii.)    All  things  that  are   e^nl  uses  are  in  hell,  and  all 

tilings  that  are  good  uses  are  in  heaven. 
(iii.)     There  is  unceasing  ifijlnx  from  the  spiritual  luorld 

into  the  iiatural  world. 
(iv.)     Those  things  that  are  evil  uses  are  effefled  by  the  oper- 
ation of  influx  from  hell,  tuhcrever  there  are  such 

things  as  correspond  thereto. 
(v.)     This  is  done  by  the  lowest  spiritual  separated  from 

what  is  above  it. 
(vi.)     There  are  two  forins  into  which   the  operation  by 

influx  takes  place,  the  7/egetable  and  the  animal. 
(vii.)    Both    these  forms  receive   the  ability  to  propagate 

their  kind  and  the  means  of  propagation. 

338.  (i.)  What  is  meant  by  evil  tises  on  the  earth. — By  evil 
uses  on  earth  are  meant  all  noxious  things  in  both  the  animal  and 
vegetable  kingdom,  also  in  the  mineral  kingdom.  It  is  needless 
to  enumerate  all  the  noxious  things  in  these  kingdoms,  for  to 
<lo  so  would  merely  heap  up  names,  and  doing  this  without 
indicating  the  noxious  effect  that  each  kind  produces  would 
not  contribute  to  the  objecl  which  this  work  has  in  view\  For 
the  sake  of  information  a  few  examples  will  suffice : — In  the 
animal  kingdom  there  are  poisonous  serpents,  scorpions,  croco- 
diles, great  snakes,  horned  owls,  screech  owls,  mice,  locusts, 
frogs,  spiders ;  also  flies,  drones,  moths,  lice,  mites  ;  in  a  word, 
creatures  that  destroy  grasses,  leaves,  fruits,  seeds,  meat,  and 
drink,  and  are  harmful  to  beast  and  man.  In  the  vegetable 
kingdom  there  are  all  mahgnant,  virulent,  and  poisonous  herbs, 
v/ith  leguminous  plants  and  shrubs  of  like  chara6ler ;  and  in 
the  mineral  kingdom  all  poisonous  earths.  From  these  few 
examples  it  can  be  seen  what  is  meant  by  evil  uses  on  earth  ; 
for  evil  uses  are  all  things  that  are  opposite  to  good  uses  (oi 
which  in  the  preceding  paragraph,  n.  336). 


148  ANGELIC    WISDOM 

339*  (i^-)  -^^^  things  thai  are  evil  uses  ar'e  in  hell,  and  all 
things  that  are  good  uses  are  in  heaven. — Before  it  can  be  seen 
that  all  evil  uses  that  have  existence  on  earth  are  not  from  the 
Lord  but  from  hell,  something-  must  be  premised  concerning- 
heaven  and  hell,  without  a  knowledge  of  which  evil  uses  as  well 
as  good  may  be  attributed  to  the  Lord,  and  it  may  be  believed 
that  they  are  together  from  creation  ;  or  they  may  be  attributed 
to  nature,  and  their  origin  to  the  sun  of  nature.  From  these  two 
errors  man  cannot  be  delivered,  unless  he  knows  that  nothing 
whatever  has  existence  in  the  natural  world  that  does  not  derive 
its  cause  and  therefore  its  origin  from  the  spiritual  world,  and 
that  good  is  from  the  Lord,  and  evil  from  the  devil,  that  is,  from 
hell.  By  the  spiritual  world  is  meant  both  heaven  and  hell.  In 
heaven  are  to  be  seen  all  those  things  that  are  good  uses  (of 
which  in  the  preceding  chapter).  In  hell  are  to  be  seen  all  those 
that  are  evil  uses  (see  just  above,  n.  338,  where  they  are  enumer- 
ated). These  are  wild  creatures  of  every  kind,  as  serpents,  scor- 
pions, great  snakes,  crocodiles,  tigers,  wolves,  foxes,  swine,  owls 
of  different  kinds,  bats,  rats  and  mice,  frogs,  locusts,  spiders,  and 
noxiovis  inserts  of  many  kinds  ;  also  hemlocks  and  aconites, 
and  all  kinds  of  poisons,  both  of  herbs  and  of  earths  ;  in  a  word, 
everything  hurtful  and  deadly  to  man.  Such  things  appear  in 
the  hells  to  the  life  precisely  like  those  on  and  in  the  earth. 
They  are  said  to  appear  there ;  still  they  are  not  there  as  on 
earth,  for  they  are  mere  correspondences  of  lusts  that  swarm 
out  of  their  evil  loves,  and  present  themselves  in  such  forms  be- 
fore others.  Because  there  are  such  things  in  the  hells,  these 
abound  in  foul  smells,  cadaverous,  stercoraceous,  urinous,  and 
putrid,  wherein  the  diabolical  spirits  there  take  delight,  as  ani- 
mals do  in  rank  stenches.  From  this  it  can  be  seen  that  like 
things  in  the  natural  world  did  not  derive  their  origin  from 
the  Lord,  and  were  not  created  from  the  beginning,  neither  did 
they  spring  from  nature  through  her  sun,  but  are  from  hell. 
That  they  are  not  from  nature  through  her  sun  is  plain,  for  the 
spiritual  inflows  into  the  natural,  and  not  the  reverse.  And 
that  they  are  not  from  the  Lord  is  plain,  because  hell  is  not 
from  Him,  therefore  nothing  in  hell  corresi)onding  to  the  evils 
of  its  inhabitants  is  from  Him. 

340.  (iii.)  There  is  unceasing  influx  out  of  the  spiritual 
world  into  the  natural  world. — He  who  does  not  know  that  there 
is  a  spiritual  world,  or  that  it  is  distind  from  the  natural  world 
as  what  is  prior  is  distin6l  from  what  is  subsequent,  or  as  cause 
from  the  thing  caused,  can  have  no  knowledge  of  this  influx. 


CONCERNING    DIVINE    LOVE. — N.  339-34I.  I49 

This  is  the  reason  why  those  wlio  have  written  on  the  origin  ot 
vegetables  and  animals  have  been  compelled  to  ascribe  that 
origin  to  nature  ;  or  if  to  God,  then  in  the  sense  that  God  had 
implanted  in  nature  from  the  beginning  a  power  to  produce 
such  tilings, — not  knowing  that  no  power  is  implanted  in  nature, 
since  nature,  in  herself,  1.3  dead,  and  contributes  no  more  to  the 
produ6lion  of  these  things  than  a  tool  does,  for  instance,  to  the 
work  of  a  mechanic,  the  tool  acting  only  as  it  is  moved.  It  is 
the  spiritual,  deriving  its  origin  from  the  sun  where  the  Lord  is, 
and  proceeding  to  the  outmosts  of  nature,  that  produces  the 
forms  of  vegetables  and  animals,  exhibiting  the  marvels  that 
€xist  in  both,  and  filling  the  forms  with  matters  from  the  earth, 
that  they  may  become  fixed  and  enduring.  But  because  it  is 
now  known  that  there  is  a  spiritual  world,  and  that  the  spiritual 
is  from  the  spiritual  sun,  where  the  Lord  is  and  which  is  from 
the  Lord,  and  that  the  spiritual  is  what  impels  nature  to  act,  as 
what  is  living  impels  what  is  dead,  also  that  the  same  things 
exist  in  the  spiritual  world  as  in  the  natural  world,  it  can  now 
be  seen  that  vegetables  and  animals  have  had  their  existence 
only  from  the  Lord  through  that  world,  and  through  that  world 
they  have  continuous  existence.  Thus  there  is  unceasing  influx 
from  the  spiritual  world  into  the  natural.  That  this  is  so  \\ill 
be  abundantly  corroborated  in  the  next  chapter.  Noxious  things 
are  produced  on  earth  through  influx  from  hell,  by  the  same 
law  of  permission  whereby  evils  themselves  from  hell  flow  into 
men.  This  law  will  be  set  forth  in  the  Angelic  Wisdom  con- 
cerning the  Divine  Providence. 

34I»  (iv.)  Those  things  that  are  evil  tises  are  effeHcd  by  the 
operation  of  influx  from  hell,  wherever  there  are  such  things  as 
correspond  thereto. — The  things  that  correspond  to  evil  uses, 
that  is,  to  hurtful  plants  and  noxious  animals,  are  cadaverous, 
putrid,  excrementitious,  stercoraceous,  rancid,  and  urinous  mat- 
ters ;  consequently,  in  places  where  these  are,  such  herbs  and 
such  animalcules  spring  forth  as  are  mentioned  above  ;  and  in  the 
torrid  zone,  like  things  of  larger  size,  as  serpents,  basilisks, 
crocodiles,  scorpions,  rats,  and  so  forth.  Every  one  knows  that 
swamps,  stagnant  ponds,  dung,  fetid  bogs,  are  full  of  such 
things  ;  also  that  noxious  inseds  fill  the  atmosphere  in  clouds, 
and  noxious  vermin  walk  the  earth  in  armies,  and  consume  its 
herbs  to  the  very  roots.  I  once  observed  in  my  garden,  that 
In  the  space  of  a  half  yard,  nearly  all  the  dust  was  turned  into 
minute  inse6ls,  for  when  it  was  stirred  with  a  stick,  they  rose  in 
clouds.     That  cadaverous  and    putrid  matters  are    in  accord 


150  ANGELIC    WISDOM 

with  these  noxious  and  useless  animacules,  and  that  the  two  are 
homogeneous,  is  evident  from  mere  observation  ;  and  is  still 
more  clearly  seen  from  the  cause,  which  is,  that  like  stenches 
and  fumes  exist  in  the  hells,  where  such  animalcules  are  like- 
wise to  be  seen.  Those  hells  are  therefore  named  accordingly  ; 
some  are  called  cada\erous,  some  stercoraceous,  some  urinous, 
and  so  on.  But  all  these  hells  are  covered  over,  that  those  ^ 
vapors  may  not  escape  from  them.  For  when  they  are  opened 
a  very  little,  which  happens  when  novitiate  devils  enter,  they 
excite  vomiting  and  cause  headache,  and  such  as  are  also 
poisonous  induce  fainting.  The  very  dust  there  is  of  the  same 
nature,  wherefore  it  is  there  called  damned  dust.  From  this  it 
is  evident  that  there  are  such  noxious  inserts  wherever  there 
are  such  stenches,  because  the  two  correspond. 

342e  It  now  becomes  a  matter  of  inquiry  whether  such 
things  spring  from  eggs  conveyed  to  the  spot  by  means  of  air, 
or  rain,  or  water  oozing  through  the  soil,  or  whether  they  spring 
from  the  damp  and  stenches  themselves.  That  these  noxious 
animacules  and  inse6ls  mentioned  above  are  hatched  from  eggs 
which  have  been  carried  to  the  spot,  or  which  have  lain  hidden 
everywhere  in  the  ground  since  creation,  is  opposed  to  all  obser- 
vation. For  worms  sprmg  forth  in  minute  seeds,  the  kernels  of 
nuts,  in  wood,  in  stones,  and  even  from  leaves,  and  upon  plants 
and  in  plants  there  are  lice  and  grubs  which  are  accordant 
with  them.  Of  flying  insedls,  too,  there  are  such  as  appear  in 
houses,  fields,  and  woods,  which  arise  in  like  manner  in  summer, 
with  no  oviform  matters  sufficient  to  account  for  them  ;  also 
such  as  devour  meadows  and  lawns,  and  in  some  hot  localities 
fill  and  infest  the  air ;  besides  those  that  swim  and  fly  unseen 
in  filthy  waters,  fermenting  wines,  and  pestilential  air.  These 
facts  of  observation  support  those  who  say  that  the  odors, 
effluvia,  and  exhalations  emitted  from  plants,  earths,  and  ponds, 
are  what  give  the  initiative  to  such  things.  That  when  they 
have  come  forth,  they  are  afterwards  propagated  either  by  eggs  or 
offshoots,  does  not  disprove  their  immediate  generation  ;  since 
every  living  creature  of  the  kind,  along  with  its  minute  viscera, 
receives  organs  of  generation  and  means  of  propagation  (see 
below,  n.  347).  In  agreement  with  these  phenomena  is  the 
fa6l  heretofore  unknown  that  there  are  like  things  also  in  the 
hells. 

343,  That  the  hells  mentioned  above  have  not  only  com- 
munication but  conjunction  with  such  things  on  earth,  may  be 
concluded  from  this,  that  the  hells  are  not  distant  from  men, 


CONXEP.XING    DIVINE    LOVE. — X.  342-345.  I5I 

but  are  about  them,  yea,  are  within  those  wlio  are  evil ;  thus 
they  are  contiguous  to  the  earth  ;  for  man,  in  regard  to  his 
affections  and  lusts,  and  consequent  thoughts,  and  in  regard  to 
his  actions  springing  from  them,  which  are  good  or  evil  uses, 
is  in  the  midst  either  of  angels  of  heav'en  or  of  spirits  of  hell ; 
and  as  such  things  as  are  on  the  earth  are  also  in  the  heavens 
and  hells,  it  follows  that  influx  therefrom  dire6tly  produces  such' 
things  when  the  conditions  are  favorable.  All  things,  in  iaS., 
that  appear  in  the  spiritual  world,  whether  in  heaven  or  in 
hell,  are  correspondences  either  of  affections  or  of  lusts,  for 
they  have  existence  there  in  accordance  with  these ;  conse- 
quently when  affections  or  lusts,  which  in  themselves  are  spirit- 
ual, meet  with  homogeneous  or  corresponding  things  on  earth, 
there  are  present  both  the  spiritual  that  furnishes  a  soul,  and 
the  material  that  furnishes  a  body.  Moreover,  within  every 
thing  spiritual  there  is  a  conatus  to  clothe  itself  with  a  body. 
The  hells  are  about  men,  and  therefore  contiguous  to  the  earth, 
because  the  spiritual  w^orld  is  not  in  space,  but  is  where  there 
is  corresponding  affe6tion. 

344*  I  heard  two  presidents  of  the  English  Royal  Society, 
Sir  Hans  Sloane  and  Martin  Folkes,  conversing  together  in 
the  spiritual  world  about  the  existence  of  seeds  and  eggs,  and 
about  productions  from  them  on  the  earth.  The  former  ascribed 
them  to  nature,  and  contended  that  nature  was  endowed  from 
creation  with  a  power  and  force  to  produce  such  effects  by 
means  of  the  sun's  heat.  The  other  maintained  that  this  force 
is  in  nature  unceasingly  from  God  the  Creator.  To  settle  the 
discussion,  a  beautiful  bird  appeared  to  Sir  Hans  Sloane,  and 
he  was  asked  to  examine  it  to  see  whether  it  differed  in  the 
smallest  particular  from  a  similar  bird  on  earth.  He  held  it  in 
his-  hand,  examined  it,  and  declared  that  there  was  no  differ- 
ence. He  knew  indeed  that  it  was  nothing  but  an  affe6tion  of 
some  angel  represented  outside  of  the  angel  as  a  bird,  and  that 
it  would  vanish  or  cease  with  the  affection  that  produced  it. 
And  this  came  to  pass.  By  this  experience  Sir  Hans  Sloane  was 
convinced  that  nature  contributes  nothing  whatever  to  the  pro- 
dudtion  of  vegetables  and  animals,  that  they  are  produced  solely 
by  what  flows  into  the  natural  world  out  of  the  spiritual  w^orld. 
If  that  bird,  he  said,  were  to  be  infilled,  in  its  minutest  parts, 
with  corresponding  matters  from  the  earth,  and  thus  fixed,  it 
would  be  a  lasting  bird,  like  the  birds  on  the  earth  ;  and  that 
it  is  the  same  with  such  things  as  are  from  hell.  To  this  he 
added  that  had  he  known  what  he  now  knew  of  the  spiritual 


152  ANGELIC    WISDOM 

world,  he  would  have  ascribed  to  nature  no  more  than  this, 
that  it  serves  the  spiritual,  which  is  from  God,  in  fixing  the 
things  which  flow  in  unceasingly  into  nature. 

345*  i^'-)  This  is  cffc£lcd  by  the  lowest  spiritual  separated 
from  iL^Jiat  is  above  it. — It  was  shown  in  Part  Third  that  the 
spiritual  flows  down  from  its  sun  even  to  the  outmosts  of  nature 
through  three  degrees,  which  are  called  the  celestial,  the  spirit- 
ual, and  the  natural ;  that  these  three  degrees  arc  in  man 
from  creation,  consequently  from  birth  ;  that  they  are  opened 
according  to  man's  life  ;  that  if  the  celestial  degree  which  is 
the  highest  and  inmost  is  opened,  man  becomes  celestial ;  if 
the  spiritual  degree  which  is  the  middle  is  opened,  he  becomes 
spiritual ;  but  if  only  the  natural  degree  which  is  the  lowest  and 
outmost  is  opened,  he  becomes  natural ;  that .  if  man  becomes 
natural  only,  he  loves  only  corporeal  and  worldly  things  ;  and, 
that  so  far  as  he  loves  these,  so  far  he  does  not  love  celestial 
and  spiritual  things,  and  does  not  look  to  God,  and  so  far 
he  becomes  evil.  From  all  this  it  is  evident  that  the  lowest 
spiritual,  which  is  called  the  spiritual-natural,  can  be  separated 
from  its  higher  parts,  and  is  separated  in  such  men  as  hell  con- 
sists of.  This  lowest  spiritual  can  separate  itself  from  its  higher 
parts,  and  look  to  hell,  in  men  only  ;  it  cannot  be  so  separated 
in  the  beasts,  or  in  earths.  From  which  it  follows  that  these 
evil  uses  mentioned  above  are  effected  on  the  earth  by  this  low- 
est spiritual  separated  from  what  is  above  it,  such  as  it  is  in 
those  who  are  in  hell.  That  the  noxious  things  on  the  earth 
originate  with  man,  thus  from  hell,  may  be  shown  by  the  state 
of  the  land  of  Canaan,  as  described  in  the  Word ;  for  when 
the  children  of  Israel  lived  according  to  the  commandments, 
the  earth  yielded  its  increase,  likewise  the  flocks  and  herds ; 
but  when  they  lived  contrary  to  the  precepts  of  the  Law, 
the  ground  was  barren,  and  as  it  is  said,  accursed  ;  instead  of 
harvests  it  yielded  thorns  and  briars,  the  flocks  and  herds  mis- 
carried, and  wild  beasts  broke  in.  The  same  may  be  inferred 
from  the  locusts,  frogs,  and  lice  in  Egypt. 

346.  (vi.)  There  are  two  forms  intowliich  the  operation  by 
influx  takes  place,  the  vegetable  and  the  animal  form. — That 
there  are  only  two  universal  forms  produced  out  of  the  earth  is 
known  from  the  two  kingdoms  of  nature,  called  the  animal  and 
the  vegetable  kingdoms.  And  all  the  departments  of  either  king- 
dom are  known  to  po.ssess  many  things  in  common.  Thus  the 
subje6ls  of  the  animal  kingdom  have  organs  of  sense  and  organs 
of  motion  and  members  and  viscera  which  are  actuated  by  brains, 


CONCERNING    DIVINE    LOVE. — N.    345-347-  1 53 

hearts,  and  lungs.  So  the  subjects  of  the  vegetable  kingdom 
send  down  a  root  into  the  ground,  and  bring  forth  stem,  branches, 
leaves,  flowers,  fruits,  and  seeds.  Both  the  animal  and  the  vege- 
table kingdoms,  as  regards  the  produdion  of  their  forms,  derive 
their  origin  from  the  spiritual  influx  and  operation  out  of  the 
sun  of  heaven  where  the  Lord  is,  and  not  from  the  influx  and 
operation  of  nature  out  of  her  sun  ;  from  this  they  derive  nothing 
except  their  fixation,  as  was  said  above.  All  animals,  great  and 
small,  derive  their  origin  from  the  spiritual  in  the  outmost 
degree,  which  is  called  the  natural ;  man  alone  from  all  three 
degrees,  the  celestial,  spiritual,  and  natural.  As  each  degree  of 
height  or  discrete  degree  decreases  from  its  perfe6lion  to  its  im- 
perteflion,  as  light  to  shade,  by  continuity,  so  do  animals  ;  there 
are  therefore  perfe6l,  less  perfecl,  and  imperfe6l  animals.  The 
perfe6l  animals  are  elephants,  camels,  horses,  mules,  oxen,  sheep, 
goats,  and  others  which  are  of  the  herd  or  the  flock  ;  the  less 
perfect  are  birds ;  and  the  imperfedl  are  fish  and  shell-fish  ; 
these,  as  being  the  lowest  of  that  degree,  are  as  it  were  in 
shade,  while  the  former  are  in  light.  Yet  animals,  since  they 
li^'e  only  from  the  lowest  spiritual  degree,  which  is  called  the 
natural,  can  look  nowhere  else  than  towards  the  earth  and  to  food 
there,  and  to  their  own  kind  for  the  sake  of  propagation  ;  the 
soul  of  all  these  is  natural  affedlion  and  appetite.  The  subjedls 
of  the  vegetable  kingdom  comprise,  in  like  manner,  the  perfecl:, 
less  perfe6l,  and  imperfe61; ;  the  perfe(5l  are  fruit  trees,  the  less 
perfect  are  vines  and  shrubs,  and  the  imperfe6l  are  grasses. 
But  vegetables  derive  from  the  spiritual  out  of  which  they 
spring  that  they  are  uses,  while  animals  derive  from  the  spirit- 
ual out  of  which  they  spring  that  they  are  affe6lions  and  appe- 
tites, as  was  said  above. 

34.7e  (vii.)  Each  of  these  forms  is  e?idowed,  while  it  exists, 
with  means  of  propagation. — In  all  products  of  the  earth,  which 
pertain,  as  w^as  said  above,  either  to  the  vegetable  or  to  the 
animal  kingdom,  there  is  an  image  of  creation,  and  an  image 
of  man,  and  also  an  image  of  the  infinite  and  the  eternal ; 
this  was  shown  above  (n.  313-318)  ;  also  that  the  image  of 
the  infinite  and  the  eternal  is  manifest  in  the  capacity  of  all 
these  for  infinite  and  eternal  propagation.  They  are  all,  there- 
fore, endowed  with  means  of  propagation  ;  the  subje6ls  of  the 
animal  kingdom  through  seeds  in  the  &%%■,  or  in  the  womb,  or 
by  spawning ;  and  the  subjects  of  the  vegetable  kingdom 
through  seeds  in  the  ground.  From  which  it  can  be  seen  that 
although  the  more  imperfe6l  and  the  noxious  animals  and  vege- 


154  ANGELIC    WISDOM 

tables  originate  through  immediate  influx  out  of  hell,  yet  after- 
wards they  are  propagated  mediately  by  seeds,  eggs,  or  grafts ; 
consequently,  the  one  position  does  not  annul  the  other. 

348.  That  all  uses,  both  good  and  evil,  are  from  a  spirit- 
ual origin,  thus  from  the  sun  where  the  Lord  is,  may  be  illus- 
trated by  this  experience.  I  have  heard  that  goods  and  truths 
have  been  sent  down  through  the  heavens  by  the  Lord  to  the 
hells,  and  that  these  same,  received  by  degrees  to  the  lowest 
depths,  were  there  turned  into  evils  and  falsities,  which  are  the 
very  opposite  of  the  goods  and  truths  sent  down.  This  took 
place  because  recipient  subjefts  turn  all  things  that  inflow  into 
such  things  as  are  in  agreement  with  their  own  forms,  just  as  the 
white  light  of  the  sun  is  turned  into  ugly  colors  or  into  black  in 
those  obje6ls  whose  substances  are  interiorly  of  such  a  form  as 
to  suffocate  and  extinguish  the  light,  and  stagnant  ponds,  dung- 
hills, and  dead  bodies  turn  the  heat  of  the  sun  into  stenches. 
From  all  this  it  can  be  seen  that  even  evil  uses  are  from  the 
spiritual  sun,  but  that  good  uses  are  changed  in  hell  into  evil 
uses.  It  is  evident,  therefore,  that  the  Lord  has  not  created  and 
does  not  create  any  except  good  uses,  but  that  hell  produces 
evil  uses. 


The  visible  things  in  the  created  universe  bear  wit- 
ness THAT  NATURE  HAS  PRODUCED  AND  DOES  PRODUCE 
NOTHING,  BUT  THAT  THE  DIVINE  OUT  OF  ITSELF, 
AND  THROUGH  THE  SPIRITUAL  WORLD,  PRODUCES  ALL 
THINGS. 

J4^o  Speaking  from  appearances,  men  in  general  say  that 
the  sun  by  heat  and  light  produces  whatever  is  to  be  seen  in 
plains,  fields,  gardens,  and  forests ;  also  that  the  sun  by  its  heat 
hatches  worms  from  eggs,  and  makes  prolific  the  beasts  of  the 
earth  and  the  fowls  of  the  air  ;  and  even  gives  life  to  man.  Those 
who  speak  from  appearances  only  may  speak  in  this  way  without 
ascribing  these  things  to  nature,  because  they  are  not  thinking 
about  the  matter ;  as  there  are  those  who  speak  of  the  sun  as 
rising  and  setting,  and  causing  days  and  years,  and  being  now 
at  this  or  that  altitude ;  such  persons  likewise  speak  from 
appearances,  and  in  doing  so,  do  not  ascribe  such  effe<5ls  to 
the  sun,  because  they  are  not  thinking  of  the  sun's  fixity  or  the 
earth's  revolution.  But  those  who  confirm  themselves  in  the  idea 
that  the  sun  produces  the  things  that  appear  upon  the  earth 


CONXERNING    DIVINE    LOVE. — N.    348-35 1.  1 55 

by  means  of  its  heat  and  light,  end  l)y  ascribing  all  things  to 
nature,  even  the  creation  of  the  universe,  and  become  natu- 
ralists and,  at  last,  atheists.  These  may  continue  to  say  that 
God  created  nature  and  endowed  her  with  the  power  of  pro- 
ducing such  things,  but  this  they  say  from  fear  of  losing  their 
good  name  ;  and  by  God  the  Creator  they  still  mean  nature, 
and  some  mean  the  innermost  of  nature,  and  then  the  divine 
things  taught  by  the  church  are  regarded  as  of  no  account. 

330*  There  are  some  who  are  excusable  for  ascribing 
certain  visible  things  to  nature,  for  two  reasons.  First,  because 
they  have  no  knowledge  of  the  sun  of  heaven,  where  the  Lord 
is,  neither  of  influx  therefrom,  or  of  the  spiritual  world  and  its 
state,  or  even  of  its  presence  with  man,  and  can  therefore 
have  no  other  idea  than  that  the  spiritual  is  a  purer  natural ; 
consequently,  that  angels  are  in  the  ether  or  in  the  stars ; 
and  that  the  devil  is  either  man's  evil,  or,  if  an  a6lual  existence, 
that  he  is  in  the  air  or  the  abyss  ;  also  that  the  souls  of  men, 
after  death,  are  either  in  the  interior  of  the  earth,  or  in  some 
undetermined  somewhere  till  the  day  of  judgment ;  and  other 
like  fancies  induced  by  ignorance  of  the  spiritual  world  and 
its  sun. 

Secondly,  they  are  excusable,  because  they  are  unable  to  see 
how  the  Divine  could  produce  everything  that  appears  on  the 
earth,  where  there  are  not  only  good  things  but  also  evil  things, 
while  they  are  afraid  to  confirm  themselves  in'  such  an  idea, 
lest  they  ascribe  the  evil  things  also  to  God,  and  form  a  material 
conception  of  God,  and  make  God  and  nature  one,  and  thus 
confound  the  two. 

For  these  two  reasons  those  are  excusable  who  believe  that 
nature  produces  the  visible  world  by  a  power  implanted  in  her 
by  creation.  But  those  who  have  made  themselves  atheists 
by  confirmations  in  favor  of  nature  are  not  excusable,  because 
they  might  have  confirmed  themselves  in  favor  of  the  Divine. 
Ignorance  excuses,  but  does  not  remove,  falsity  which  has  been 
confirmed,  for  such  falsity  coheres  with  evil,  thus  with  hell. 
Consequently,  those  who  have  confirmed  themselves  in  favor  of 
nature  to  such  an  extent  as  to  separate  the  Divine  from  nature, 
regard  nothing  as  sin,  because  all  sin  is  against  the  Divine,  and 
this  they  have  separated,  and  thus  have  reje6led  it ;  and  those 
who  in  spirit  regard  nothing  as  sin,  after  death  when  they  become 
spirits,  since  they  are  in  bonds  to  hell,  rush  into  wickednesses 
which  are  in  accord  with  the  lusts  to  which  they  have  given  rein. 

35^»    Those  who  believe  in  a  Divine  operation  in  all  the 


156  ANGELIC   WISDOM 

details  of  nature,  are  able  by  many  things  they  see  in  nature  to 
confirm  themselves  in  favor  of  the  Divine,  as  fully  as  others 
confirm  themselves  in  favor  of  nature,  yea,  more  fully.  For 
those  who  confirm  themselves  in  Ikvor  of  the  Divine  give 
attention  to  the  wonders  which  are  displayed  in  the  produ6lion 
both  of  vegetables  and  animals.  In  the  produ£lion  of  vegetables^ 
how  out  of  a  little  seed  cast  into  the  ground  there  goes  forth  a 
root,  and  by  means  of  the  root  a  stem,  and  branches,  leaves,  • 
flowers,  and  fruits  in  succession,  even  to  new  seeds  ;  just  as  if 
the  seed  knew  the  order  of  succession,  or  the  process  by  which 
it  is  to  renew  itself  Can  any  reasonable  person  think  that  the 
sun,  which  is  pure  fire,  has  this  knowledge,  or  that  it  is  able  to 
empower  its  heat  and  light  to  efie6l  these  results,  or  is  able 
to  fashion  these  wonderful  things  in  plants,  and  to  contem- 
plate use?  Any  man  of  elevated  reason  who  sees  and  weighs 
these  things,  must  conclude  that  they  come  from  Him  who  has 
infinite  wisdom,  that  is,  from  God.  Those  who  acknowledge  the 
Divine  also  see  and  think  this,  but  those  who  do  not  acknowl- 
edge the  Divine  do  not  see  or  think  this  because  they  do  not 
wish  to  ;  thus  they  sink  their  rational  into  the  sensual,  which 
draws  all  its  ideas  from  the  lumen  which  is  proper  to  the  bodily 
senses  and  which  confirms  their  illusions  ;  saying,  Do  you  not 
see  the  sun  efife6ling  these  things  by  its  heat  and  light?  What 
is  a  thing  that  you  do  not  see?     Is  it  anything? 

Those  who  confirm  themselves  in  favor  of  the  Divine  give 
attention  to  the  wonders  which  are  displayed  in  tJie  prodiiHioii 
of  animals ;  as,  for  instance,  in  reference  to  eggs,  how  the  chick 
in  its  seed  or  beginning  lies  hidden  therein,  with  everything 
requisite  till  it  is  hatched,  also  with  everything  pertaining  to  its 
subsequent  development,  until  it  becomes  a  bird  or  flying  animal 
of  the  same  form  as  its  parent.  And  if  one  observes  the  living 
form,  it  is  such  as  to  fill  any  one  with  astonishment  who  thinks 
deeply,  seeing  that  in  the  minutest  as  in  the  largest  living  crea- 
tures, even  in  the  invisible,  as  in  the  visible,  there  are  the  organs 
of  sense,  namely,  sight,  hearing,  smell,  taste,  and  touch  ;  and 
organs  of  motion  which  are  muscles,  for  they  fly  and  walk  ;  also 
viscera  surrounding  the  heart  and  lungs,  which  are  set  in  action 
by  brains.  That  even  the  commonest  inserts  enjoy  such  organ- 
isms is  shown  In  works  on  their  anatomy,  and  especially  by 
Swammerdam,  in  his  Biblia  Natives .  Those  who  ascribe  every- 
thing to  nature,  see  all  these  things,  but  they  merely  perceive 
that  they  exist,  and  say  that  nature  ])roduces  them.  They  say 
this  because  they  have  turned  their  minds  away  from  thinking 


CON'CERNIXG    DIVINE    LOVE. — X.  352,  353.  157 

about  the  Divine ;  and  those  who  have  done  this  are  unable, 
when  they  see  the  wonderful  things  in  nature,  to  think  ration- 
ally, still  less  sjMritually  ;  they  think  sensually  and  materially  ; 
and  then  they  think  in  nature  from  nature,  and  not  above  nature, 
just  as  those  do  who  are  in  hell.  They  differ  from  beasts  only 
in  having  the  power  to  think  rationally,  that  is,  in  being  able  to 
understand,  and  therefore  to  think  otherwise,  if  they  choose. 

352.  Those  who  have  averted  themselves  from  thinking 
about  the  Divine  when  observing  the  wonderful  things  in  nature, 
and  who  thereby  become  sensual,  do  not  reflect  that  the  sight 
of  the  eye  is  so  gross  as  to  see  many  little  inse6ls  as  an  obscure 
speck,  when  yet  each  one  of  these  is  organized  to  feel  and  to  move, 
and  is  accordingly  furnished  with  fibres  and  vessels,  with  a  minute 
heart,  pulmonary  tubes,  Aiscera,  and  brains  ;  also  that  these 
organs  are  woven  out  of  the  purest  substances  in  nature,  their 
tissues  corresponding  to  that  somewhat  of  life  by  which  their 
minutest  parts  are  separately  moved.  Since  the  sight  of  the 
eye  is  so  gross  that  many  such  creatures,  with  innumerable 
particulars  in  each,  appear  to  it  as  an  obscure  speck,  and  yet 
those  who  are  sensual  think  and  judge  by  that  sight,  it  is  clear 
how  dulled  their  minds  are,  and  therefore  what  darkness  they 
are  in  concerning  spiritual  things. 

353*  ■^'^y  one  who  chooses  may  confirm  himself  in  favor 
of  the  Divine  from  things  seen  in  nature,  and  whoever  thinks 
about  God  with  reference  to  life  does  so  confirm  himself;  as 
>  when  he  observes  the  birds  of  the  air,  how  each  species  knows 
its  food  and  where  to  find  it,  recognizes  its  kind  by  sound  and 
sight,  and  which  among  other  kinds  are  its  friends  and  which 
its  enemies  ;  how  also  they  mate,  have  knowledge  of  the  sexual 
relation,  skilfully  build  nests,  lay  eggs  therein,  sit  upon  these, 
know  the  period  of  incubation,  and  this  having  elapsed,  bring 
forth  their  young,  love  them  most  tenderly,  cherish  them  under 
their  wings,  bring  food  in  their  bills  and  feed  them,  until  they 
can  a6l  for  themselves,  perform  the  same  offices,  and  bring  forth 
a  family  to  perpetuate  their  kind.  Any  one  who  is  willing  to 
refle6l  on  the  Divine  influx  through  the  spiritual  world  into  the 
natural  can  see  such  influx  in  these  things,  and  if  he  will,  can  say 
from  his  heart,  Such  knowledges  cannot  flow  into  these  creatures 
out  of  the  sun  through  its  rays  of  light,  for  this  sun,  from  which 
nature  derives  its  origin  and  essence,  is  pure  fire,  consequently 
its  rays  of  light  are  wholly  dead  :  thus  he  may  conclude  that 
such  things  are  from  the  influx  of  Divine  Wisdom  into  the  out- 
mosts  of  nature. 


158  ANGELIC    WISDOM 

354.  Any  one  may  confirm  himself  in  favor  of  the  Divine 
from  things  seen  in  nature,  when  he  sees  larvae,  from  the 
delight  of  some  impulse,  desiring  and  longing  to  change  their 
terrestial  state  to  a  likeness  of  the  heavenly  state,  and  for  this 
purpose  creeping  into  corners,  and  putting  themselves  as  it  were 
into  a  womb  in  order  to  be  born  again,  and  there  becoming 
chrysalises,  aurelias,  caterpillars,  nymphs,  and  at  length  butter- 
flies ;  and  having  undergone  this  metamorphosis,  and  each  after 
its  kind  been  decked  with  beautiful  wings,  they  ascend  into  the 
air  as  into  their  heaven,  and  there  disport  themselves  joyfully, 
form  marriage  unions,  lay  eggs,  and  provide  for  themselves  a 
posterity,  nourished  meanwhile  with  pleasant  and  sweet  food 
from  flowers.  Who  that  confirms  himself  in  favor  of  the 
Divine  from  things  seen  in  nature  can  help  seeing  an  image  of 
man's  earthly  state  in  these  as  larvae,  and  in  them  as  butterflies 
an  image  of  the  heavenly  state  ?  Those  who  confirm  themselves 
in  favor  of  nature  see  the  same  things,  but  because  in  heart  they 
have  rejeded  the  heavenly  state  of  man  they  call  them  merely 
natural  instin6ls. 

355,  Any  one  may  confirm  himself  in  favor  of  the  Divine 
from  things  seen  in  nature  by  giving  attention  to  what  is  known 
about  bees :  that  they  know  how  to  colle6l  wax  and  suck 
honey  from  herbs  and  flowers,  and  to  build  cells  like  litde 
houses,  and  set  them  in  the  form  of  a  city,  with  streets  through 
which  to  come  in  and  go  out ;  that  they  scent  at  long  distances 
the  flowers  and  herbs  from  which  they  colled  wax  for  their 
houses  and  honey  for  food,  and  laden  with  these  fly  back  in  a 
dired  line  to  the  hive  ;  thus  providing  themselves  with  food  and 
habitation  for  the  coming  winter,  as  if  they  had  foresight  and 
knowledge  of  it.  They  also  set  over  them  a  mistress  as  queen, 
out  of  whom  a  posterity  may  be  propagated  ;  and  for  her  they 
build  a  sort  of  a  palace  over  themselves  with  guards  around  it ; 
and  when  her  time  of  bringing  forth  is  at  hand,  she  goes 
attended  by  her  guards  from  cell  to  cell,  and  lays  her  eggs, 
which  the  crowd  of  followers  smear  over  to  prote6l  them  from 
the  air,  from  which  a  new  progeny  springs  forth  for  them. 
When  this  progeny  becomes  mature  enough  to  do  the  same,  it 
is  driven  from  the  hive.  The  expelled  swarm  first  coUeds,  and 
then  in  a  close  body,  to  preserve  its  integrity,  flies  away  in  quest 
of  a  home  for  itself.  Moreover,  in  the  autumn  the  useless  drones 
are  led  out  and  are  deprived  of  their  wings  to  prevent  their 
returning  and  consuming  the  food  for  which  they  have  not 
labored :    not   to  mention  other  particulars.     From    all   this  it 


CONCERNING    DIVINE    LOVE. — N.  354-357.  159 

appears  that  bees,  because  of  their  use  to  the  human  race,  have 
from  influx  from  the  spiritual  world,  a  form  of  government  simi- 
lar to  that  among  men  on  earth,  and  even  like  that  of  angels  in 
heaven.  Can  any  man  of  unimpaired  reason  fail  to  see  that  these 
doings  of  the  bees  are  not  from  the  natural  world  ?  What  has 
that  sun,  from  which  nature  springs,  in  common  with  a  govern- 
ment which  vies  with  and  resembles  the  government  of  heaven  ? 
From  these  things  and  others  very  similar  to  them  in  the  brute 
creation,  the  confessor  and  worshipper  of  nature  confirms  himself 
in  favor  of  nature,  while  the  confessor  and  worshipper  of  God 
confirms  himself  from  the  same  things  in  favor  of  the  Divine  ;  for 
the  spiritual  man  sees  in  them  spiritual  things  and  the  natural 
man  natural  things,  thus  each  according  to  his  chara6ler.  As  for 
myself,  such  things  have  been  proofs  to  me  of  an  influx  of  the 
spiritual  into  the  natural,  that  is,  of  the  spiritual  world  into  the 
natural  world,  thus  of  an  influx  from  the  Lord's  Divine  Wis- 
dom. Consider,  moreover,  whether  you  can  think  analytically 
concerning  any  form  of  government,  or  any  civil  law,  or  moral 
virtue,  or  spiritual  truth,  unless  the  Divine  out  of  His  wisdom 
flows  in  through  the  spiritual  world?  For  myself,  I  could  not 
and  cannot.  For  having  now  observed  that  influx  perceptibly 
and  sensibly  for  about  nineteen  years  continually,  I  speak  from 
proof. 

356.  Can  anything  natural  regard  use  as  an  end  and 
dispose  uses  into  series  and  forms?  No  one  can  do  this  unless 
he  be  wise ;  and  no  one  but  God,  whose  wisdom  is  infinite,  can 
so  give  order  and  form  to  the  universe.  Who  else  or  what  else 
can  foresee  and  provide  all  things  needful  for  the  food  and 
clothing  of  man, — food  from  the  fruits  of  the  earth  and  from 
animals,  and  clothing  from  the  same?  How  marvelous  that 
so  insignificant  a  creature  as  the  silk-worm  should  clothe  in 
silk  and  splendidly  adorn  both  women  and  men,  from  queens  and 
kings  to  maid-servants  and  men-servants,  and  that  insignificant 
inserts  like  the  bees  should  supply  wax  for  the  candles  by  which 
temples  and  palaces  are  made  brilliant.  These  and  many  other 
things  are  manifest  proofs  that  the  Lord,  through  the  spiritual 
world,  produces  from  Himself  all  things  that  come  into  existence 
in  nature. 

357*  To  this  must  be  added  that  those  who  have  confirmed 
themselves  in  favor  of  nature,  from  the  visible  things  of  the 
world.,  until  they  have  become  atheists,  have  been  seen  by  me 
in  the  spiritual  world  ;  and  in  the  spiritual  light  their  under- 
standing appeared   open   below,  but   closed   above,  because  in 


l6o  ANGELIC    WISDOM 

thought  they  had  looked  downward  toward  the  earth,  and  not 
upward  toward  heaven.  Above  their  sensual,  which  is  the 
bottom  of  the  understanding,  appeared  something  like  a  veil ; 
which  in  some  flashed  with  hellish  fire,  in  some  was  black  like 
soot,  and  in  some  livid  like  a  corpse.  Therefore  let  every  one 
beware  of  confirmations  in  favor  of  nature  :  let  him  confirm 
himself  in  favor  of  the  Divine,  for  there  is  no  lack  of  means. 


CONCERNING    DIVINE    LOVE. — N.    358,    359.  161 


Part  f  iftl). 


two  receptacles  and  habitations  for  himself,  called 
Will  and  Understanding,  are  created  and  formed 
BY  THE  Lord  in  man  ;  the  Will  for  His  Divine 
Love,  and  the  Understanding  for  His  Divine 
Wisdom. 

358.  The  Divine  Love  and  Divine  Wisdom  of  God  the 
Creator,  who  is  the  Lord  from  eternity,  and  also  the  creation 
of  the  universe,  have  been  treated  of;  something  shall  now  be 
said  of  the  creation  of  man.  We  read  (in  Ge7i.  i.  26)  that  man 
was  created  "in  the  image  of  God,  after  His  likeness."  By 
"image  of  God"  is  there  meant  the  Divine  Wisdom,  and  by 
"likeness"  of  God  the  Divine  Love;  since  wisdom  is  nothing 
but  an  image  of  love,  for  in  wisdom  love  presents  itself  to  be 
seen  and  recognized,  and  because  it  is  seen  and  recognized  in 
wisdom,  wisdom  is  an  image  of  it.  Moreover,  love  is  the  esse 
of  life,  and  wisdom  is  the  cxistere  of  life  therefrom.  In  angels 
the  likeness  and  image  of  God  clearly  appear,  since  love  from 
within  shines  forth  in  their  faces,  and  wisdom  in  their  beauty, 
and  their  beauty  is  a  form  of  their  love.     I  have  seen  and  know. 

359.  Man  cannot  be  an  image  of  God,  after  His  likeness, 
unless  God  is  in  him  and  is  his  life  from  the  inmost.  That  God 
is  in  man  and  is  his  life  from  the  inmost,  follows  from  what  has 
been  shown  above  (n.  4-6),  that  God  alone  is  life,  and  that  men 
and  angels  are  recipients  of  life  from  Him.  That  God  is  in  man 
and  that  He  makes  His  abode  with  him,  is  known  also  from 
the  Word  ;  for  which  reason  it  is  customary  for  preachers  to 
declare  that  men  ought  to  prepare  themselves  to  receive  God, 
that  He  may  enter  into  them,  and  be  in  their  hearts,  that  they 
may  be  His  dwelling-place.  The  devout  man  says  the  same  in 
his  prayers,  and  some  more  freely  respefting  the  Holy  Spirit, 
which  they  believe  to  be  in  them  when  they  are  in  holy  zeal, 
and  from  that  zeal  they  think,  speak,  and  preach.  That  the 
Holy  Spirit  is  the  Lord,  and  not  a  God  who  is  a   person  by 


l62  ANGELIC    WISDOM 

Himself,  has  been  shown  in  The  DoHrine  of  the  New  Jerusa- 
lem co7ice7'7iing  the  Lord  (n.  51-53).     For  the  Lord  declares, 

"In  that  day  ye  shall  know  that  ye  are  in  Me,  and  I  in  you"  {yoJin  xiv. 
20;  so  also  in  chap.  xv.  4,  5  ;  and  chap.  xvii.  23). 

360.  Now  because  the  Lord  is  Divine  Love  and  Divine 
Wisdom,  and  these  two  essentially  are  Himself,  it  is  necessary, 
in  order  that  He  may  abide  in  man  and  give  life  to  man,  that 
He  should  create  and  form  in  man  receptacles  and  abodes  for 
Himself;  the  one  for  love  and  the  other  for  wisdom.  These 
receptacles  and  abodes  in  man  are  called  will  and  under.=tand- 
ing ;  the  receptacle  and  abode  of  love  is  called  the  will,  and  of 
wisdom  the  understanding.  That  these  two  are  the  Lord's  in 
man,  and  that  from  these  two  man  has  all  his  life,  will  be  seen 
in  what  follows. 

361.  That  every  man  has  these  two,  will  and  understand- 
ing, and  that  they  are  distin6l  from  each  other,  as  love  and 
wisdom  are  distindt,  is  known  and  is  not  known  in  the  world. 
It  is  known  by  common  perception,  but  it  is  not  known  by 
thought  and  still  less  by  thought  when  written  out ;  for  who 
does  not  know  by  common  perception  that  the  will  and  the 
understanding  are  two  distin6l  things  in  man?  Every  one 
perceives  this  when  he  hears  it  stated,  and  may  himself  say  to 
another.  This  man  means  well,  but  does  not  understand  clearly  ; 
while  that  one's  understanding  is  good,  byt  his  will  is  not:  I 
like  the  man  whose  understanding  and  will  are  both  good  ;  but 
I  do  not  like  him  whose  understanding  is  good  and  his  will 
bad.  Yet  when  he  thinks  about  the  will  and  the  understand- 
ing he  does  not  make  them  tv/o  and  distinguish  them,  but  con- 
founds them,  because  his  thought  then  a6ls  in  common  with 
the  bodily  sight.  When  writing  he  apprehends  still  less  that 
will  and  understanding  are  two  distin6l  things,  because  his 
thought  then  a6ts  in  common  with  the  sensual,  that  is,  with 
what  is  the  man's  own.  From  this  it  is  that  some  can  think 
and  speak  well,  but  cannot  write  well.  This  is  common  with  the 
female  sex.  It  is  the  same  with  many  other  things.  Is  it  not 
known  by  everyone  from  common  perception  that  a  man  whose 
life  is  good  is  saved,  but  that  a  man  whose  life  is  bad  is  con- 
demned ?  Also  that  one  whose  life  is  good  will  enter  the  society 
of  angels,  and  will  there  see,  hear,  and  speak  like  a  man? 
Also  that  one  who  from  justice  does  what  is  just  and  from  what 
is  right  does  right,  has  a  conscience?  But  if  one  lapses  from 
common  perception,  and   submits  these  things   to  thought,  he 


CONCERNING     DIVINE     LOVE.— N.    360-3G2.  163 

does  not  know  what  conscience  is ;  or  that  the  soul  can  see, 
hear,  and  speak  like  a  man;  or  that  the  good  of  life  is  any- 
thing except  giving  to  the  poor.  And  if  from  thought  you 
write  about  these  things,  you  confirm  them  by  appearances 
and  fallacies,  and  by  words  of  sound  but  of  no  substance. 
F"or  this  reason  many  of  the  learned  who  have  thought  much, 
and  especially  who  have  written  much,  have  weakened  and 
obscured,  yea,  have  destroyed  their  common  perception ;  while 
the  simple  see  more  clearly  what  is  good  and  true  than  those 
who  think  themselves  their  superiors  in  wisdom.  This  com- 
mon perception  comes  by  influx  from  heaven,  and  descends  into 
thought  even  to  sight ;  but  thought  separated  from  common 
perception  flows  into  imagination  from  the  sight  and  from  what 
is  man's  own.  You  may  observe  that  this  is  so.  Tell  some 
truth  to  any  one  that  is  in  common  perception,  and  he  will  see 
it ;  tell  him  that  from  God  and  in  God  we  are  and  live  and  are 
moved,  and  he  will  see  it ;  tell  him  that  God  dwells  with  man 
in  love  and  in  wisdom,  and  he  will  see  it ;  tell  him  further  that 
the  will  is  the  receptacle  of  love,  and  the  understanding  of 
wisdom,  and  explain  it  a  little,  and  he  will  see  it ;  tell  him  that 
God  is  Love  itself  and  Wisdom  itself,  and  he  will  see  it ;  ask 
him  w^hat  conscience  is,  and  he  will  tell  you.  But  say  the  same 
things  to  one  of  the  learned,  who  has  not  thought  from  com- 
mon perception,  but  from  principles  or  from  ideas  obtained 
from  the  world  through  sight,  and  he  will  not  see.  Then 
consider  which  is  the  wiser. 


Will  and  understanding,  which  are  the  receptacles 

OF  LOVE  and  wisdom,  ARE  IN  THE  BRAINS,  IN  THE 
WHOLE  AND  IN  EVERY  PART  OF  THEM,  AND  THERE- 
FROM IN  THE  BODY,  IN  THE  WHOLE  AND  IN  EVERY 
PART  OF  IT. 

362.    This  shall  be  shown  in  the  following  order : — 

(i.)    Love  a7id  wisdom,  aiidivill  and  icnderstandiiig  there- 
from, make  the  very  life  of  man. 

(ii.)    The  life  of  man  in  its  first  prijiciples  is  in  the  brains, 
and  in  its  derivatives  in  the  body. 
(iii.)    Stcch  as  life  is  in  its  first  principles,  such  it  is  in  the 
whole  and  in  every  part. 

(iv.)    By  means  of  first  principles  life  is  in  the  whole  from 
every  part,  and  in  every  part  from  the  whole. 

(v.)    Such  as  the  love  is,  such  is  the  wisdom,  consequently 
such  is  the  man. 


164  ANGELIC    WISDOM 

S^S*  ('•)  -^^^'^  ^^^^  cC't'sdom,  and  ivill  and  tmderstajiding 
therefrom,  make  the  very  life  of  man. — Scarcely  any  one  knows 
what  life  is.  When  one  thinks  about  life,  it  seems  as  though  it 
were  an  airy  something,  of  which  no  distinct  idea  is  possible. 
It  so  seems  because  it  is  not  known  that  God  alone  is  life,  and 
that  His  life  is  Divine  Love  and  Divine  Wisdom.  From  this 
it  is  evident  that  in  man  life  is  nothing  else  than  love  and  wisdom, 
and  that  there  is  life  in  man  in  the  degree  in  which  he  receives' 
these.  It  is  known  that  heat  and  light  go  forth  from  the  sun, 
and  that  all  things  in  the  universe  are  recipients,  and  grow  warm 
and  bright  in  the  degree  in  which  they  receive.  So  do  heat  and 
light  go  forth  from  the  sun  where  the  Lord  is  ;  the  heat  going 
forth  therefrom  is  love,  and  the  light  wisdom  (as  shown  in  Part 
Second).  Life,  therefore,  is  from  these  two  which  go  forth  from 
the  Lord  as  a  sun.  That  love  and  wisdom  from  the  Lord  is 
life  can  be  seen  also  from  this,  that  man  grows  torpid  as  love 
recedes  from  him,  and  stupid  as  wisdom  recedes  from  him, 
and  that  were  they  to  recede  altogether  he  would  become  ex- 
tinct. There  are  many  things  pertaining  to  love  which  have 
received  other  names  because  they  are  derivatives,  such  as 
affe6tions,  desires,  appetites,  and  their  pleasures  and  enjoyments  ; 
and  there  are  many  things  pertaining  to  wisdom,  such  as  per- 
ception, reflection,  recolle6tion,  thought,  being  intent  upon 
something ;  and  there  are  many  pertaining  to  both  love  and 
wisdom,  such  as  consent,  conclusion,  and  determination  to  aftion  ; 
besides  others.  All,  in  fa6l,  pertain  to  both,  but  they  are  desig- 
nated from  the  more  prominent  and  nearer  of  the  two.  From 
these  two  are  derived  ultimately  sensations,  those  of  sight, 
hearing,  smell,  taste,  and  touch,  with  their  enjoyments  and 
pleasures.  It  is  according  to  appearance  that  the  eye  sees  : 
but  it  is  the  understanding  that  sees  through  the  eye  ;  conse- 
quently seeing  is  predicated  also  of  the  understanding.  The 
appearance  is  that  the  ear  hears  :  but  it  is  the  understanding 
that  hears  through  the  ear  ;  consequently  hearing  is  predicated 
also  of  attention  and  giving  heed,  which  pertain  to  the  under- 
standing. The  appearance  is  that  the  nose  smells,  and  the  . 
tongue  tastes  :  but  it  is  the  understanding  that  smells  and  also 
tastes  by  virtue  of  its  perception  ;  therefore  smelling  and  tast- 
ing are  predicated  also  of  perception.  So  in  other  cases.  The 
sources  of  all  these  are  love  and  wisdom  ;  from  which  it  can  be 
seen  that  these  two  make  the  life  of  man. 

364.    Everyone  sees  that  the  understanding  is  a  receptacle 
of  wisdom,  but  few  see   that   the  will    is  a  receptacle  of  love. 


CONXERNIXG    DIVINE    LOVE. — N.  363-365.  1 65 

This  is  because  the  will  does  not  act  at  all  by  itself,  but  only 
through  the  understanding  ;  also  because  the  lo\e  of  the  will,  in 
passing  over  into  the  wisdom  of  the  understanding,  first  goes 
forth  as  affedtion,  and  thus  passes  over  ;  and  aft'ection  is  not 
perceived  except  by  something  pleasant  in  thinking,  speaking, 
and  acting,  which  is  hardly  noticed.  Still  it  is  evident  that  love 
is  from  the  will,  for  the  reason  that  every  one  wills  what  he  loves, 
and  does  not  Vvill  what  he  does  not  love. 

365.  (ii.)  The  life  of  man  in  its  first  principles  is  in  the 
brains,  and  in  its  derivatives  in  the  body. — In  first  principles 
means  in  its  firsts,  and  in  derivatives  means  in  what  is  brought 
forth  and  formed  from  its  firsts.  By  life  in  first  principles  is 
meant  will  and  understanding.  These  two  are  what  are  in 
their  first  principles  in  the  brain,  and  in  their  derivatives  in 
the  body.  It  is  evident  that  the  first  principles  or  firsts  of  life 
are  in  the  brains  : — 

(i.)  From  the  feeling  itself;  since  man  perceives,  when  he 
exerts  his  mind  and  thinks,  that  he  thinks  in  the  brain.  He 
draws  in  as  it  were  the  sight  of  the  eye,  contra6i:s  the  forehead, 
and  perceives  the  mental  process  to  be  within,  especially  inside 
the  forehead  and  somewhat  above  it. 

(2.)  From  man's  formation  in  the  womb  ;  since  the  brain 
or  head  is  first  developed,  and  continues  for  some  time  larger 
than  the  body. 

(3.)  Since  the  head  is  above  and  the  body  below  ;  and  it  is 
according  to  order  for  the  higher  to  acT:  upon  the  lower,  and 
not  the  reverse. 

(4.)  Since  if  the  brain  is  injured  in  the  womb  or  by  a  wound 
or  by  disease,  or  by  excessive  application,  the  power  of  thought 
is  weakened  and  sometimes  the  mind  becomes  deranged. 

(5.)  Since  all  the  external  senses  of  the  body,  sight,  hear- 
ing, smell,  and  taste,  with  touch,  the  universal  sense,  and  even 
speech,  are  in  the  front  part  of  the  head,  which  is  called  the  face, 
and  communicate  immediately  through  fibres  with  the  brains, 
and  derive  therefrom  their  sensitive  and  active  life. 

(6.)  It  is  from  this  that  afife6lions,  which  are  of  love,  are 
imaged  forth  in  the  face,  and  that  thoughts,  which  are  of  wis- 
dom, are  revealed  in  the  sparkle  of  the  eyes. 

(7.)  Anatomy  teaches  that  all  fibres  descend  from  the  brains 
through  the  neck  into  the  body,  and  that  none  ascend  from  the 
body  through  the  neck  to  the  brains.  And  where  the  fibres 
are  in  their  first  principles  or  firsts,  there  life  is  in  its  first  prin- 
ciples or  firsts.  Will  any  one  venture  to  deny  that  life  has  its 
origin  where  the  fibres  have  their  origin  ? 


1 66  .  ANGELIC   WISDOM 

(8.)  Ask  any  one  of  common  perception  where  his  thought 
resides  or  where  he  thinks,  and  he  will  say,  In  the  head.  Then 
appeal  to  some  one  who  has  assigned  the  seat  of  the  soul  to  some 
gland  or  to  the  heart  or  somewhere  else,  and  ask  him  where 
affection  and  its  thought  are  in  their  firsts,  whether  they  are  not 
in  the  brain  ?  and  he  will  answer.  No,  or  that  he  does  not  know. 
The  cause  of  this  ignorance  may  be  seen  above  (n.  361). 

3660  (iii.)  Such  as  life  is  in  its  first  principles,  such  it  is 
in  the  zuhole  a7id  in  every  part. — That  this  may  be  perceived, 
it  shall  now  be  told  where  in  the  brains  these  first  principles 
are,  and  how  they  become  derivative.  Anatomy  clearly  shows 
where  in  the  brains  these  first  principles  are  ;  it  teaches  that 
there  are  two  brains  ;  that  these  are  continued  from  the  head 
into  the  spinal  column  ;  that  they  consist  of  two  substances, 
called  cortical  substance  and  medullary  substance  ;  that  cor- 
tical substance  consists  of  innumerable  gland-like  forms,  and 
medullary  substance  of  innumerable  fibre-like  forms.  Now  as 
these  glands  are  heads  of  fibrils,  they  are  also  their  first  prin- 
ciples. From  these,  fibres  begin  and  thereupon  go  forth, 
gradually  bundling  themselves  into  nerves.  These  bundles  or 
nerves,  when  formed,  descend  to  the  organs  of  sense  in  the 
face,  and  to  the  organs  of  motion  in  the  body,  and  form  them. 
Consult  any  one  skilled  in  the  science  of  anatomy,  and  you 
v/ill  be  convinced.  This  cortical  or  glandular  .substance  con- 
stitutes the  surface  of  the  cerebrum,  and  also  the  surface  of  the 
corpora  striata,  from  which  proceeds  the  medulla  oblongata; 
it  also  constitutes  the  middle  of  the  cerebellum,  and  the  middle 
of  the  spinal  marrow.  The  medullary  or  fibrillary  substance 
everywhere  begins  in  and  proceeds  from  the  cortical ;  out  of  it 
nerves  arise,  and  from  them  all  things  of  the  body.  That  this 
is  true  is  proved  by  dissection.  They  who  know  these  things, 
either  from  the  study  of  anatomical  science  or  from  the  testi- 
mony of  those  who  are  skilled  in  the  science,  can  see  that  the 
first  principles  of  life  are  in  the  same  place  as  the  beginnings  of 
the  fibres,  and  that  fibres  cannot  go  forth  from  themselves,  but 
must  go  forth  from  first  principles.  These  first  principles,  that 
is,  beginnings,  which  appear  as  glands,  are  almost  countless  ; 
their  multitude  may  be  compared  to  the  multitude  of  stars  in 
the  universe  ;  and  the  multitude  of  fibrils  coming  out  of  them 
may  be  compared  to  the  multitude  of  rays  going  forth  from 
the  stars  and  bearing  their  heat  and  light  to  the  earth.  The 
multitude  of  these  glands  may  also  be  compared  to  the  multi- 
tude of  angelic  societies  in  the  heavens,  which  also  arc  countless, 


CONXERNING    DIVINE    LOVE. — N.  366-368.  167 

and,  I  have  been  told,  are  in  the  same  order  as  the  glands  ;  and 
the  multitude  of  fibrils  going  out  from  these  glands  may  be 
compared  to  the  spiritual  truths  and  goods  which  in  like  manner 
flow  down  from  the  angelic  societies  like  rays.  From  this  it  is  that 
man  is  like  a  universe,  and  like  a  heaven  in  least  form  (as  has 
been  frequently  declared  and  shown  above).  From  all  which 
it  can  now  be  seen  that  such  as  life  is  in  first  principles,  such  it 
is  in  derivatives  ;  or  such  as  it  is  in  its  firsts  in  the  brains, 
such  it  is  in  the  things  arising  therefrom  in  the  body. 

367*  (i\'-)  By  means  of  first  principles  life  is  in  the  ivhole 
from  eve?y  part,  ayid  iyi  every  pa?^  from  the  whole. — This  is 
because  the  whole,  which  is  the  brain  and  the  body  together,  is 
originally  made  up  of  nothing  but  fibres  proceeding  from  their 
first  principles  in  the  brains.  It  has  no  other  origin,  as  is  evi- 
dent from  what  has  been  shown  just  above  (n.  366)  ;  conse- 
quently, the  whole  is  from  every  part ;  and  by  means  of  these 
first  principles  life  is  in  every  part  from  the  whole,  because  the 
whole  dispenses  to  each  part  its  task  and  needs,  thereby  making 
it  to  be  a  part  in  the  whole.  In  a  word,  the  whole  has  existence 
from  the  parts,  and  the  parts  have  permanent  existence  from 
the  whole.  That  there  is  such  reciprocal  communion,  and 
thereby  conjunction,  is  clear  from  many  things  in  the  body. 
For  the  same  order  prevails  there  as  in  a  state,  commonwealth, 
or  kingdom  ;  the  community  has  its  existence  from  the  indi- 
viduals which  are  its  parts,  and  the  parts  or  individuals  have 
permanent  existence  from  the  community.  It  is  the  same  with 
everv  thing  that  has  form,  especially  in  man. 

36s*  (v.)  Such  as  the  love  is,  such  is  the  ivisdom,  conse- 
quently S7ich  is  the  man. — For  such  as  the  love  and  wisdom  are, 
such  are  the  will  and  understanding,  since  the  will  is  the  recep- 
tacle of  love,  and  the  understanding  of  wisdom,  as  has  been 
shown  above  ;  and  these  two  make  the  man  and  his  chara6ler. 
Love  is  manifold,  so  manifold  that  its  varieties  are  limitless  ; 
as  can  be  seen  from  the  human  race  on  the  earth  and  in  the 
heavens.  There  is  no  man  or  angel  so  like  another  that  there 
is  no  difference.  Love  is  what  distinguishes  ;  for  every  man 
is  his  own  love.  It  is  supposed  that  wisdom  distinguishes ; , 
but  wisdom  is  from  love  ;  it  is  the  form  of  love ;  love  is  the 
esse  of  life,  and  wisdom  is  the  existere  of  life  from  that  esse.  In 
the  world  it  is  believed  that  the  understanding  makes  the  man  ; 
but  this  is  believed  because  the  understanding  can  be  elevated, 
as  was  shown  above,  into  the  light  of  heaven,  giving  man  the 
appearance  of  being  wise  ;  yet  so  much  of  the  understanding  as 


1 68  ANGELIC    WISDOM 

transcends,  that  is  to  say,  is  not  of  the  love,  although  it  appears 
to  be  man's  and  therefore  to  determine  man's  chara6ter,  is  only 
an  appearance.  For  so  much  of  the  understanding  as  trans- 
cends is,  indeed,  from  the  love  of  knowing  and  being  wise,  but 
not  at  the  same  time  from  the  love  of  applying  to  life  what 
man  knows  and  is  wise  in.  Consequently,  in  this  world  it  either 
in  time  passes  away  or  lingers  in  the  mere  borders  of  the 
memory  as  something  ready  to  drop  off;  and  therefore  after 
death  it  is  separated,  no  more  of  it  remaining  than  is  in  accord 
with  the  spirit's  own  love.  Inasmuch  as  love  makes  the  life 
of  man,  and  thus  the  man  himself,  all  societies  of  heaven,  and 
all  angels  in  societies,  are  arranged  according  to  affections 
derived  from  love,  and  no  society  nor  any  angel  in  a  society 
according  to  anything  of  the  understanding  separate  from  love. 
It  is  the  same  in  the  hells  and  their  societies,  but  in  accordance 
with  loves  opposite  to  the  heavenly  loves.  From  all  this  it  can 
be  seen  that  such  as  the  love  is  such  is  the  wisdom,  conse- 
quently such  is  the  man. 

369*  It  is  acknowledged,  indeed,  that  man  is  such  as  his 
reigning  love  is,  but  only  in  respect  to  his  mind  and  disposition, 
not  in  respe6l  to  his  body,  thus  not  wholly.  But  it  has  been 
made  known  to  me  by  much  experience  in  the  spiritual  world, 
that  man  from  head  to  foot,  that  is,  from  things  primary  in  the 
head  to  outmosts  in  the  body,  is  such  as  his  love  is.  For  all  in 
the  spiritual  world  are  forms  of  their  own  love  ;  the  angels 
forms  of  heavenly  love,  the  devils  of  hellish  love  ;  the  devils  de- 
formed in  features  and  body,  but  the  angels  beautiful  in  features 
and  body.  Moreover,  when  their  love  is  assailed  their  faces  are 
changed,  and  if  violently  assailed  they  wholly  disappear.  This 
is  peculiar  to  that  world,  and  so  happens  because  their  bodies 
make  one  with  their  minds.  The  reason  is  evident  from  what 
has  been  said  above,  that  all  things  of  the  body  are  derivatives, 
that  is,  are  things  constructed  by  means  of  fibres  out  of  first  prin- 
ciples, which  are  receptacles  of  love  and  wisdom.  Howsoever 
these  first  principles  may  be,  their  derivatives  cannot  be  different ; 
therefore  wherever  first  principles  go  their  derivatives  follow,  and 
cannot  be  separated.  For  this  reason  he  who  raises  his  mind  to 
the  Lord  is  wholly  raised  up  to  Him,  and  he  who  casts  his 
mind  down  to  hell  is  wholly  cast  down  thither ;  consequently 
the  whole  man,  in  conformity  to  his  life's  love,  comes  either  into 
heaven  or  into  hell.  That  the  mind  of  man  is  a  man  because 
God  is  a  Man,  and  that  the  body  is  the  mind's  external,  which 
feels  and  adis,  and  that  they  are  thus  one  and  not  two,  is  a  mat- 
ter of  angelic  wisdom. 


CONCERNING    DIVINE    LOVE. — N.  369-372.  169 

370.  It  is  to  be  observed  that  the  very  forms  of  man's 
members,  organs,  and  A-iscera,  as  regards  the  struclure  itself,  are 
from  tibres  that  arise  out  of  their  first  principles  in  the  brains  ; 
these  becoming  fixed  by  means  of  such  substances  and  matters 
as  are  on  the  earth,  and  from  the  earth  in  air  and  in  ether. 
This  is  effected  by  means  of  the  blood.  Consequently,  in  order 
that  all  parts  of  the  body  may  be  maintained  in  their  formation 
and  rendered  permanent  in  their  functions,  man  requil'es  to  be 
nourished  by  material  food,  and  to  be  continually  renewed. 


There  is  a  correspondence  of  the  will  with  the  heart, 

AND  OF  the  understanding  WITH  THE  LUNGS. 

371.  This  shall  be  shown  in  the  following  series  : — 

(i.)  All  things  of  fhe  mind  have  relation  to  the  toill  and 
understanding,  and  all  things  of  the  body  to  the 
heart  and  lungs. 

(ii.)  There  is  a  correspmdenee  of  the  will  ajtd  understand- 
ing with  the  heart  and  lungs,  consequently  a 
correspOJidence  of  all  things  of  the  mind  with 
all  things  of  the  body. 

(iii.)    The  will  corresponds  to  the  heart. 

(iv.)    The  utiderstanding  corresponds  to  the  lungs. 
(v.)    By  means  of  this  correspondence  many  arcana  relat- 
ing to  the  will  and  understanding,  as  well  as  to 
love  and  luisdoin,  may  be  disclosed. 

(vi.)  Matis  mind  is  his  spirit,  and  the  spirit  is  the  man, 
while  the  body  is  the  external  by  means  of  which 
the  mind  or  spirit  feels  and  acTs  in  the  world. 

(vii.)  The  conjunflion  of  man's  spirit  with  his  body  is  by 
meatis  of  the  correspottdence  of  his  will  and 
laider standing  with  his  heart  and  lungs,  and 
their  separation  is  from  non-correspondence. 

372.  (i.)  All  things  of  the  viind  have  relation  to  the  zvill 
and  tmdei'slanding ,  ajid  all  things  of  the  body  to  the  heart  and 
lungs. — By  the  mind  nothing  else  is  meant  than  the  will  and 
understanding,  which  in  their  complex  are  all  things  that  affe6l 
man  and  all  that  he  thinks,  thus  all  things  of  man's  affection 
and  thought.  The  things  that  affe6t  man  are  of  his  will,  and 
the  things  that  he  thinks  are  of  his  understanding.  That  all 
things  of  man's  thought  are  of  his  understanding  Is  known, 
since  he  thinks  from  the  understanding ;  but  it  is  not  so  well 
known  that  all  things  of  man's  affe6lion  are  of  his  will,  for  the 
reason  that  when  he  Is  thinking  he  pays  no  attention  to  the 
affe6I:ion,  but  only  to  what  he  is  thinking  ;  just  as  when  he  hears 


170  ANGELIC    V.ISDO.AI 

a  person  speaking,  he  pays  no  attention  to  the  tone  of  the 
voice  but  only  to  the  language.  Yet  affe6tion  is  related  to 
thought  as  the  tone  of  the  voice  is  to  the  language  ;  conse- 
quently the  affection  of  the  one  speaking  is  known  by  the  tone, 
and  his  thought  by  the  language.  Affe6lion  is  of  the  will,  be- 
cause all  affedion  is  of  love,  and  the  will  is  the  receptacle  of 
love,  as  was  shov/n  above.  He  that  is  not  aware  that  affed;ion  is 
of  the  will  confounds  affe61:ion  with  understanding,  for  he  de- 
clares it  to  be  one  with  thought,  yet  they  are  not  one  but  a6l 
as  one.  That  they  are  confounded  is  evident  from  the  common 
expression,  I  think  I  will  do  this,  meaning,  I  am  disposed  to 
do  it.  But  that  they  are  two  is  also  evident  from  a  common 
expression,  I  wish  to  think  of  this  matter  ;  and  when  one  thinks 
of  it,  the  affection  of  the  will  is  present  in  the  thought  of 
the  understanding,  like  the  tone  in  speech,  as  was  said  before. 
That  all  parts  of  the  body  have  relation  to  the  heart  and  lungs 
is  known,  but  that  there  is  a  correspondence  of  the  heart  and 
lungs  with  the  will  and  understanding  is  not  known.  This 
subjed  will  therefore  be  treated  in  what  follows. 

373»  Because  the  will  and  understanding  are  the  recepta- 
cles of  love  and  wisdom,  these  two  are  organic  forms,  or  forms 
organized  out  of  the  purest  substances  ;  for  such  they  must  be 
to  be  receptacles.  It  is  no  obje6lion  that  their  organization  is 
imperceptible  to  the  eye  ;  it  lies  beyond  the  reach  of  the  eye,  even 
when  the  power  of  vision  is  increased  by  the  microscope.  The 
smallest  inse6ls  are  also  too  small  to  be  seen,  yet  they  have  or- 
gans of  sense  and  motion,  for  they  feel,  walk,  and  fly.  That  they 
have  brains,  hearts,  pulmonary  pipes,  and  viscera,  acute  observers 
have  discovered  from  their  anatomy  by  means  of  the  microscope. 
Since  minute  inserts  .themselves  are  not  visible,  and  still  less  so 
their  component  viscera,  and  since  it  cannot  be  denied  that 
they  are  organized  even  to  each  single  particle  in  them,  how 
can  it  be  said  that  the  two  receptacles  of  love  and  wisdom,  called 
will  and  understanding,  are  not  organic  forms?  How  can  love 
and  wisdom,  which  are  life  from  the  Lord,  a6l  upon  what  is  not 
a  subje6l,  or  upon  what  has  no  substantial  existence?  Without 
organic  forms,  how  can  thought  inhere ;  and  from  thought 
inherent  in  nothing  can  one  speak?  Is  not  the  brain,  where 
thought  comes  forth,  complete  and  organized  in  every  part? 
The  organic  forms  themselves  are  there  visible  even  to  the 
naked  eye  ;  and  the  receptacles  of  the  will  and  understanding, 
in  their  first  principles,  are  plainly  to  be  seen  in  the  cortical 
substance,  where   they  are   perceptible   as   minute   glands   (on 


CONXERXIXG    DIVINE    LOVE. — X.  373,  374.  IJI 

which  see  above,  n.  366).  Do  not,  I  pray,  think  of  these  things 
from  an  idea  of  vacuum.  Vacuum  is  nothing,  and  in  nothing 
nothing  takes  place,  and  from  nothing  nothing  comes  forth. 
(On  the  idea  of  vacuum,  see  above,  n.  82). 

374.  (ii.)  There  is  a  correspondence  of  the  will  and  2(nder- 
standi)ig  zcith  the  heart  and  lungs,  consequently  a  correspondence 
of  all  things  of  the  mind  with  all  things  of  the  body. — This  is 
new  :  it  has  hitherto  been  unknown  because  it  has  not  been 
known  what  the  spiritual  is,  and  how  it  differs  from  the  natural ; 
therefore  it  has  not  been  known  what  correspondence  is  ;  for 
there  is  a  correspondence  between  things  spiritual  and  things 
natural,  and  by  means  of  correspondence  they  are  conjoined. 
It  is  said  that  heretofore  there  has  been  no  knowledge  of  what 
the  spiritual  is,  or  of  what  its  correspondence  with  the  natural  is, 
and  therefore  what  correspondence  is  ;  yet  these  might  have 
been  known.  Who  does  not  know  that  afife6lion  and  thought 
are  spiritual,  therefore  that  all  things  of  affedlion  and  thought 
are  spiritual?  Who  does  not  know  that  action  and  speech  are 
natural,  therefore  that  all  things  of  action  and  speech  are  natural? 
Who  does  not  know  that  afife6lion  and  thought,  which  are  spir- 
itual, cause  man  to  act  and  to  speak?  From  this  who  cannot 
know  what  correspondence  is  between  things  spiritual  and  things 
natural?  Does  not  thought  make  the  tongue  speak,  and  affec- 
tion together  with  thought  make  the  body  a6l?  There  are  two 
distin6t  things  :  I  can  think  without  speaking,  and  I  can  will 
without  a6ling ;  and  the  body,  it  is  known,  neither  thinks  nor 
wills,  but  thought  falls  into  speech,  and  will  descends  into  a6lion. 
Does  not  affection  also  beam  forth  from  the  face,  and  there 
exhibit  a  type  of  itself  ?  This  every  one  knows.  Is  not  affection, 
regarded  in  itself,  spiritual,  and  the  change  of  countenance, 
called  the  expression,  natural?  From  this  who  might  not  con- 
clude that  there  is  correspondence ;  and  further,  a  correspond- 
ence of  all  things  of  the  mind  with  all  things  of  the  body  ;  and 
since  all  things  of  the  mind  have  relation  to  affection  and 
thought,  or  what  is  the  same,  to  the  will  and  understanding, 
and  all  things  of  the  body  to  the  heart  and  lungs, — that  there 
is  a  correspondence  of  the  will  with  the  heart  and  of  the  under- 
standing with  the  lungs?  Such  things  have  remained  unknown, 
though  they  might  have  been  known,  because  man  has  become 
so  external  as  to  be  unwilling  to  acknowledge  anything  except 
the  natural.  This  has  become  the  joy  of  his  love,  and  from  that 
the  joy  of  his  understanding;  consequently  it  has  become  dis- 
tasteful to  him  to  raise  his  thought  above  the  natural  to  anything 


172  ANGELIC    WISDOM 

spiritual  separate  from  the  natural ;  therefore,  in  accord  with  his 
natural  love  and  its  delights,  he  can  think  of  the  spiritual  only 
as  a  purer  natural,  and  of  correspondence  only  as  a  something 
flowing  in  by  continuity  ;  yea,  the  merely  natural  man  cannot 
think  of  anything  separate  from  the  natural ;  any  such  thing  to 
him  is  nothing. 

Again,  these  things  have  not  heretofore  been  seen  and  known, 
because  everything  of  religion,  that  is,  everything  called  spirit- 
ual, has  been  banished  from  the  sight  of  man  by  the  dogma 
of  the  whole  Christian  World,  that  matters  theological,  that  is, 
spiritual,  which  councils  and  certain  leaders  have  decreed,  are  to 
be  beUeved  blindly  because  (as  they  say)  they  transcend  the 
understanding.  Some,  therefore,  have  imagined  the  spiritual  to 
be  like  a  bird  flying  above  the  air  in  an  ether  to  which  the 
sight  of  the  eye  does  not  reach  ;  when  yet  it  is  like  a  bird  of 
paradise,  which  flies  near  the  eye,  even  touching  the  pupil  with 
its  beautiful  wings  and  longing  to  be  seen.  By  the  sight  of  the 
eye  intelle6lual  vision  is  meant. 

375,  The  correspondence  of  the  will  and  undenstanding 
with  the  heart  and  lungs  cannot  be  abstractly  proved,  that  is, 
by  mere  reasonings,  but  it  may  be  proved  by  effefts.  It  is  the 
same  as  it  is  with  the  causes  of  things,  which  can  be  seen  I'ation- 
ally,  yet  not  clearly  except  by  means  of  effe6ls  ;  for  causes  are 
in  effe6ls,  and  by  means  of  efifecls  make  themselves  visible  ;  and 
until  causes  are  thus  made  visible,  the  mind  is  not  assured  re- 
specting them.  In  what  follows,  the  effects  of  this  correspond- 
ence will  be  described.  But  lest  any  one  should  fall  into  ideas 
of  this  correspondence  imbibed  from  hypotheses  about  the  soul, 
let  him  first  read  over  carefully  the  propositions  in  the  preced- 
ing chapter,  as  follows  :  Love  and  wisdom,  and  the  will  and  un- 
derstanding therefrom,  make  the  very  life  of  man  (n.  363,  364). 
The  life  of  man  is  in  first  principles  in  the  brains,  and  in 
derivatives  in  the  body  (n.  365).  Such  as  life  is  in  first  prin- 
ciples, such  it  is  in  the  whole  and  in  every  part  (n.  366).  By 
■  means  of  these  first  principles  life  is  in  the  whole  from  every 
part,  and  in  every  part  from  the  whole  (n.  367).  Such  as  the 
love  is,  such  is  the  wisdom,  consequently  such  is  the  man  (n. 
368). 

376.  It  may  be  permitted  to  introduce  here,  in  the  way 
of  evidence,  a  representation  of  the  correspondence  of  the  will 
and  understanding  with  the  heart  and  lungs  which  was  seen 
in  heaven  among  the  angels.  By  a  wonderful  flowing  into 
spiral   movements,  such   as   no  words   can   express,  the  angels 


CONCERNING    DIVINE    LOVE.  —  N.  375-37/.  173 

formed  themselves  into  the  hkeness  of  a  heart  and  the  hkeness 
of  lungs,  with  all  the  interior  structures  therein  ;  and  in  this  they 
were  falling  in  with  the  flow  of  heaven,  for  heaven  from  the 
inflowing  of  love  and  wisdom  from  the  Lord  strives  to  come 
into  such  forms.  They  thus  represented  the  conjunction  of  the 
heart  and  lungs,  and  at  the  same  time  the  correspondence 
of  these  with  the  love  of  the  will  and  with  the  wisdom  of  the 
understanding.  This  correspondence  and  union  they  called 
the  heavenly  marriage  ;  saying  that  in  the  whole  body,  and  in 
its  several  members,  organs,  and  viscera,  it  is  the  same  as  in 
the  things  belonging  to  the  heart  and  lungs  ;  also  that  where  the 
heart  and  lungs  do  not  ad,  each  fulfilling  its  reciprocations, 
there  can  be  no  motion  of  life  from  any  voluntary  principle, 
and  no  sensation  of  life  from  any  inteUectual  principle. 

377«  Inasmuch  as  the  correspondence  of  the  heart  and 
lungs  with  the  will  and  understanding  is  treated  of  in  what  now 
follows,  and  upon  this  correspondence  is  based  that  of  all  parts 
of  the  body,  namely,  the  members,  the  organs  of  the  senses,  and 
the  viscera  throughout  the  body,  and  inasmuch  as  the  corre- 
spondence of  natural  things  with  spiritual  has  been  heretofore 
unknown,  and  yet  is  amply  shown  in  two  works,  one  of  which 
treats  of  Heaveii  and  Hell,  and  the  other,  the  Arcana  Ccslestia, 
of  the  spiritual  sense  of  the  Word  in  Genesis  and  Exodiis,  I  will 
here  point  out  what  has  been  written  and  shown  in  those  two 
works  respe6ling  correspondence.  In  the  work  on  Heaven  and 
Hell:  The  correspondence  of  all  things  of  heaven  with  all 
things  of  man  (n.  87-102).  The  correspondence  of  all  things 
of  heaven  with  all  things  on  earth  (n.  103-115).  In  the  Arcana 
Ccslestia,  the  work  on  the  spiritual  sense  of  the  Word  in  Genesis 
and  Exodus :  The  correspondence  of  the  face  and  its  expres- 
sions with  the  affe6lions  of  the  mind  (n.  1568,  2988,  2989,  3631, 
4796,  4797,  4800,  5165,  5168,  5695,  9306).  The  correspondence  of 
the  body,  its  gestures  and  a6lions,  with  things  intelleftual  and 
things  voluntary  (n.  2988,  3632,  4215).  The  correspondence  of 
the  senses  in  general  (n.  4318-4330).  The  correspondence  of  the 
eyes  and  of  the  sight  (n.  4403-4420).  The  correspondence  of 
the  nostrils  and  of  smell  (n.  4624-4634).  The  correspondence 
of  the  ear  and  of  hearing  (n.  4652-4660).  The  correspondence  of 
the  tongue  and  of  taste  (n.  4791-4805).  The  correspond- 
ence of  the  hands,  arms,  shoulders,  and  feet  (x\.  4931-4953). 
The  correspondence  of  the  loins  and  organs  of  generation  (n. 
5050-5062).  The  correspondence  of  the  internal  viscera  of  the 
body,   especially  of  the   stomach,   thymus  gland,  receptaculiini 


174  ANGELIC    WISDOM 

chyli,  and  la61:eals,  and  of  the  mesentery  (n.  5171-5180,  51S1). 
The  correspondence  of  the  spleen  (n.  9698).  The  correspond- 
ence of  the  peritonaeum,  kidneys,  and  bladder  (n.  5377-5385). 
The  correspondence  of  the  liver,  and  of  the  hepatic,  cystic,  and 
pancreatic  dufis  (n.  5 183-5 185).  The  correspondence  of  the  in- 
testines (n.  5392-5395,  5379).  The  correspondence  of  the  bones 
(n.  5560-5564).  The  correspondence  of  the  skin  (n.  5552-5559).  ■ 
The  correspondence  of  heaven  with  man  (n.  911,  1900,  1982, 
2996-2998,  3624-3649,  3741-3745.  3884,  4051,  4279,  4403.4524.  • 
4525,  6013,  6057,  9279,  9632).  All  things  that  exist  in  the 
natural  world  and  in  its  three  kingdoms  correspond  to  all  things 
which  appear  in  the  spiritual  world  (n.  1632, 1831,  2758, 2990-2993, 
2997-3003,  3213-3227,  3483,  3624-3649,  4044,  4053,  4116, 
4366,  4939,  51 16,  5377,  5428,  5477,  8211,  9280).  All  things 
that  appear  in  the  heavens  are  correspondences  (n.  1521, 
1532,  1619-1625,  1S07,  1808,  1971,  1974,  1977.  1980,  1981,  2299, 
2601,  3213-3226,  3349,  3350,  3475-3485,  3748,  9481,  9570,  9576, 
9577)-  The  correspondence  of  the  sense  of  the  letter  of  the 
Word  and  of  its  spiritual  sense  is  treated  of  in  the  Arcana 
Ccclestia  throughout;  and  on  this  subje6l  see  also  the  Do^lrine 
of  the  New  Jerusalem  concer7ii7ig  the  Sacred  Scripttcr-e  (n.  5-26, 

27-65)- 

378.  (iii.)  The  zuill  corresponds  to  the  heart. — This  can  not 
be  seen  so  clearly  taken  by  itself  as  when  the  will  is  considered  in 
its  effeds  (as  was  said  above).  Taken  by  itself  it  can  be  seen  by 
this,  that  all  affections,  which  are  of  love,  induce  changes  in  the 
heart's  pulsations,  as  is  evident  from  the  pulse  of  the  arteries, 
which  aft  synchronously  with  the  heart.  The  heart's  changes 
and  pulsations  in  accordance  with  the  love's  affe6lions  are  in- 
numerable. Those  felt  by  the  finger  are  only  that  the  beats 
are  slow  or  quick,  high  or  low,  weak  or  strong,  regular  or  irreg- 
ular, and  so  on  ;  thus  that  there  is  a  difference  in  joy  and  in 
sorrow,  in  tranquility  of  mind  and  in  violent  passion,  in  fearless- 
ness and  in  fear,  in  hot  diseases  and  in  cold,  and  so  on.  Because 
the  two  motions  of  the  heart,  systolic  and  diastolic,  change  and 
vary  in  this  manner  according  to  the  affe6lions  of  each  man's 
love,  many  of  the  ancient  and  after  them  some  modern  writers 
have  assigned  the  affe6tions  to  the  heart,  and  have  made  the 
heart  their  dwelling-place.  From  this  have  come  into  common 
language  such  expressions  as  a  stout  heart,  a  timid  heart, 
a  joyful  heart,  a  sad  heart,  a  soft  heart,  a  hard  heart,  a 
great  heart,  a  weak  heart,  a  whole  heart,  a  broken  heart, 
a  heart  of  flesh,  a  heart  of  stone  ;  likewise  being  gross,  or  soft. 


CONCERNING    DIVINE    LOVE. — N.  37S-380.  175 

or  meek  in  heart ;  giving  the  heart  to  a  thing,  giving  a  single 
heart,  giving  a  new  heart,  la3'ing  up  in  the  heart,  receiving 
in  the  heart,  not  reaching  the  heart,  hardening  one's  heart, 
a  friend  at  heart ;  also  the  terms  concord,  discord,  vecordia, 
and  other  similar  terms  expressive  of  love  and  its  affe6lions. 
There  are  like  expressions  in  the  Word,  because  the  Word  was 
written  by  correspondences.  Whether  you  say  love  or  will  it 
is  the  same,  because  the  will  is  the  receptacle  of  love,  as  was 
explained  above. 

379.  It  is  known  that  there  is  vital  heat  in  man  and  in 
every  li\-ing  creature  ;  but  its  origin  is  not  known.  Every  one 
speaks  of  it  from  conjecture,  consequently  such  as  have  known 
nothing  of  the  correspondence  of  natural  things  with  spiritual 
have  ascribed  its  origin,  some  to  the  sun's  heat,  some  to  the 
activity  of  the  parts,  some  to  life  itself;  but  as  they  did  not  know 
what  life  is,  they  have  been  content  with  mere  phrases.  But 
any  one  who  knows  that  there  is  a  correspondence  of  love  and 
its  affedlions  with  the  heart  and  its  derivations,  may  know  that 
the  origin  of  vital  heat  is  love.  For  love  goes  forth  as  heat 
from  the  spiritual  sun  where  the  Lord  is,  and  moreover  is  felt 
as  heat  by  the  angels.  This  spiritual  heat,  which  in  its  essence 
is  love,  is  what  inflows  by  correspondence  into  the  heart  and  its 
blood,  and  imparts  heat  to  it,  and  at  the  same  time  vivifies  it. 
That  a  man  grows  hot,  and,  as  it  were,  is  fired,  according  to  his 
love  and  the  degree  of  it,  and  grows  torpid  and  cold  according 
to  its  decrease,  is  known,  for  it  is  felt  and  seen  ;  it  is  felt  by  the 
heat  throughout  the  body,  and  seen  by  the  flushing  of  the  face  ; 
and  on  the  other  hand,  extinction  of  love  is  felt  by  coldness 
in  the  body,  and  is  seen  by  paleness  in  the  face.  Because  love 
is  the  life  of  man,  the  heart  is  the  first  and  the  last  of  his  life ; 
and  because  love  is  the  life  of  man,  and  the  soul  maintains  its 
life  in  the  body  by  means  of  the  blood,  in  the  Word  blood  is 
called  the  soul  {Ge7i.  ix.  4;  Levit.  xvii.  14).  The  various  mean- 
ings of  soul  will  be  explained  in  what  follows. 

380*  The  redness,  also,  of  the  blood  is  from  the  corre- 
spondence of  the  heart  and  the  blood  with  love  and  its  afifection  ; 
for  in  the  spiritual  world  there  are  all  kinds  of  colors,  of  which 
red  a^d  white  are  the  fundamental,  the  rest  deriving  their  varie- 
ties from  these  and  their  opposites,  which  are  dusky  fire  color 
and  black.  Red  there  corresponds  to  love,  and  white  to  wisdom. 
Red  corresponds  to  love  because  it  originates  in  the  fire  of  the 
spiritual  sun, and  white  corresponds  to  wisdom  because  it  origin- 
ates in  the  light  of  that  sun.    And  because  there  is  a  correspond- 


176  ANGELIC    WISDOM 

ence  of  love  with  the  heart,  the  blood  must  needs  be  red,  and 
reveal  its  origin.  For  this  reason  in  heavens  where  love  to  the 
Lord  reigns  the  light  is  flame-colored,  and  the  angels  there  are 
clothed  in  purple  garments  ;  and  in  heavens  where  wisdom 
reigns  the  light  is  white,  and  the  angels  there  are  clothed  in 
white  linen  garments. 

38x.  The  heavens  are  divided  into  two  kingdoms,  one 
called  celestial,  the  other  spiritual ;  in  the  celestial  kingdom 
love  to  the  Lord  reigns,  in  the  spiritual  kingdom  wisdom  from 
that  love.  The  kingdom  where  love  reigns  is  called  heaven's 
cardiac  kingdom,  the  one  where  wisdom  reigns  is  called  its  pul- 
monic kingdom.  Be  it  known,  that  the  whole  angelic  heaven 
in  its  aggregate  represents  a  man,  and  before  the  Lord  appears 
as  a  man  ;  consequently  its  heart  makes  one  kingdom  and  its 
lungs  another.  For  there  is  a  general  cardiac  and  pulmonic 
movement  throughout  heaven,  and  a  particular  movement 
therefrom  in  each  angel  The  general  cardiac  and  pulmonic 
movement  is  from  the  Lord  alone,  because  love  and  wisdom 
are  from  Him  alone.  For  these  two  movements  are  in  the  sun 
where  the  Lord  is  and  which  is  from  the  Lord,  and  from  that 
in  the  angelic  heavens  and  in  the  universe.  Banish  spaces 
and  think  of  omnipresence,  and  you  will  be  convinced  that  it  is 
so.  That  the  heavens  are  divided  into  two  kingdoms,  celestial 
and  spiritual,  see  the  work  on  Heaven  and  Hell  (n.  20-28)  ; 
and  that  the  whole  angelic  heavens  in  the  aggregate  represent 
a  man  (n.  59-67). 

382.  (iv.)  The  U7ide7'standing  corresponds  to  the  /nngs. — 
This  follows  from  what  has  been  said  of  the  correspondence  of 
the  will  with  the  heart;  for  there  are  two  things,  will  and  under- 
standing, which  reign  in  the  spiritual  man,  that  is,  in  the  mind, 
and  there  are  two  things,  heart  and  lungs,  which  reign  in  the 
natural  man,  that  is,  in  the  body  ;  and  there  is  correspondence 
(as  was  said  above)  of  all  things  of  the  mind  with  all  things  of  the 
body;  from  which  it  follows  that  the  will  corresponds  to  the  heart, 
and  the  understanding  to  the  lungs.  Moreover,  any  one  may 
obser\-e  in  himself,  both  from  his  thoughts  and  from  his  speech, 
that  the  understanding  corresponds  to  the  lungs,  (i.)  From 
thought:  No  one  is  able  to  think  except  with  the  concurrence 
and  concordance  of  the  respiration ;  consequently,  when  he 
thinks  tacitly  he  breathes  tacidy,  if  he  thinks  deeply  he  breathes 
deeply  ;  he  draws  in  the  breath  and  lets  it  out,  contrads  and 
expands  the  lungs,  slowly  or  quickly,  eagerly,  gently,  or  intently, 
all  in  conformity  to  his  thought,  thus  to  the  influx  of  affedion 


CONXERXIXG    DIVINE    LOVE. — X.  381-383.  I  77 

from  love ;  yea,  if  he  hold  the  breath  entirely  he  is  unable  to 
think,  except  in  his  spirit  by  its  respiration,  which  is  not  mani- 
festly perceived.  (2.)  From  speech:  Since  not  the  least  vocal 
sound  flows  forth  from  the  mouth  without  the  concurrent  aid  of 
the  lungs, — for  the  sound,  which  is  articulated  into  words,  all 
comes  forth  from  the  lungs  through  the  trachea  and  epiglottis, 
— therefore,  according  to  the  inflation  of  those  bellows  and  the 
opening  of  the  passage  the  voice  is  raised  even  to  a  shout,  and 
according  to  their  contraction  it  is  lowered  ;  and  if  the  passage 
is  entirely  closed  speech  and  thought  cease. 

383*  Since  the  understanding  corresponds  to  the  lungs 
and  thought  therefrom  to  the  respiration  of  the  lungs,  in  the 
Word,  "soul"  and  "spirit"  signify  the  understanding;  for 
example, 

"Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart  and  with  all  thy 

soul"  (Matt.  xxii.  37); 
"God  will  give  a  new  heart  and  a  new  spirit"  {Ezek.  xxxvi.  26  ;  Psalm 

li.  ID). 

That  ' '  heart ' '  signifies  the  love  of  the  will  was  shown  above ; 
therefore  ' '  soul ' '  and  ' '  spirit ' '  signify  the  wisdom  of  the  under- 
standing. That  the  spirit  of  God,  also  called  the  Holy  Spirit, 
means  Divine  Wisdom,  and  therefore  Divine  Truth  which  is 
the  light  of  men,  may  be  seen  in  The  Doclrme  of  the  New 
Jericsalem  concerning  the  Lord  (n.  50,  51),  therefore 

"The  Lord  breathed  on  His  disciples,  and  said,  Receive  ye  the  Holy 
Spirit"  {John  xx.  22); 

for  the  same  reason  it  is  said  that 

"Jehovah  God  breathed  into  the  nostrils  of  Adam  the  breath  of  lives,  and 
he  was  made  into  a  living  soul "  {Gen.  ii.  7) ; 

also  He  said  to  the  prophet, 

"  Prophesy  upon  the  breath,  and  say  unto  the  wind.  Come  from  the  four 
winds,  O  breath,  and  breathe  upon  these  slain,  that  they  may  live" 
{Ezek.  xxxvii.  9) ; 

likewise  in  other  places  ;  therefore  the  Lord  is  called  "the  breath 
of  the  nostrils,"  and  "the  breath  of  life."  Because  respiration 
passes  through  the  nostrils,  perception  is  signified  by  them  ;  and 
an  intelligent  man  is  said  to  be  keen-scented,  and  an  unintelli- 
gent man  to  be  dull-scented.  For  the  same  reason,  spirit  and 
'ix!ind  in  the  Hebrew,  and  in  some  other  languages,  are  the  same 
word  ;  for  the  word'  spirit  is  derived  from  a  word  that  means 
breathing ;  and  therefore  when  a  man  dies  he  is  said  to  give  up 
the  ghost  \anima\.      It  is  for  the  same  reason  that  men  believe 


178  ANGELIC    WISDOM 

the  spirit  to  be  wind,  or  an  airy  something  like  breath  from  the 
lungs,  and  the  soul  to  be  of  the  same  nature.  From  all  this  it 
can  be  seen  that  to  ' '  love  God  with  all  the  heart  and  all  the  soul ' ' 
means  to  love  Him  with  all  the  love  and  with  all  the  under- 
standing, and  to  "give  a  new  heart  and  a  new  spirit"  means 
to  give  a  new  will  and  a  new  understanding.  Because  "spirit" 
signifies  understanding,  it  is  said  of  Bezaleel, 

That  he  was  "filled  with    the    spirit  of  wisdom,  of  intelligence,  and  of 
knowledge"  {Exod.  xxxi.  3); 

and  of  Joshua, 

That  he  was  "filled  with  the  spirit  of  wisdom"  {Deut.  xxxiv.  9) ; 

and  Nebuchadnezzar  says  of  Daniel, 

That  "an  excellent  spirit  of  knowledge,  of  intelligence,  and  of  wisdom, 
was  in  him"  {Dan.  v.  11,  12,  14); 

and  it  is  said  in  Isaiah, 

"They  that  err  in  spirit  shall  learn  intelligence"  (xxix.  24); 

likewise  in  many  other  places. 

384..  Since  all  things  of  the  mind  have  relation  to  the  will 
and  understanding,  and  all  things  of  the  body  to  the  heart  and 
lungs,  there  are  in  the  head  two  brains,  distinct  from  each  other 
as  will  and  understanding  are  distin6l.  The  cerebellum  is  espe- 
cially the  organ  of  the  will,  and  the  cerebrum  of  the  understand- 
ing. Likewise  the  heart  and  lungs  in  the  body  are  distinct  from 
the  remaining  parts.  They  are  separated  by  the  diaphragm, 
and  are  enveloped  by  their  own  covering,  the  pleura,  and  form 
that  part  of  the  body  called  the  chest.  In  the  other  parts  of  the 
body,  called  members,  organs,  and  viscera,  there  is  a  joining 
together  of  the  two,  and  thus  there  are  pairs  ;  for  instance, 
the  arms,  hands,  loins,  feet,  eyes,  and  nostrils  ;  and  within  the 
body  the  kidneys,  ureters,  and  testicles  ;  and  the  viscera  which 
are  not  in  pairs  are  divided  into  right  and  left.  Moreover,  the 
brain  itself  is  divided  into  two  hemispheres,  the  heart  into  two 
ventricles,  and  the  lungs  into  two  lobes  ;  the  right  of  all  these 
having  relation  to  the  good  of  truth,  and  the  left  to  the  truth 
of  good,  or,  what  is  the  same,  the  right  having  relation  to  the 
good  of  love  from  which  is  the  truth  of  wisdom,  and  the  left 
having  relation  to  the  truth  of  wisdom  which  is  from  the  good 
of  love.  And  because  the  conjundion  of  good  and  truth  is 
reciprocal,  and  by  means  of  that  conjun6Hon  the  two  become 
as  it  were  one,  therefore  the  pairs  in  man  adl  together  and 
conjointly  in  functions,  motions,  and  senses. 


CONCERNING    DIVINE    LOVE. — N.  3S4-3S6.  I  79 

385*  (v.)  By  means  of  this  correspondc7ice  many  arcana 
relating  to  the  will  and  understanding ,  as  well  as  to  love  and 
xcisdom,  may  be  disclosed. — In  the  world  it  is  scarcely  known 
what  the  will  is  or  what  love  is,  for  the  reason  that  man  is  not 
able,  by  himself,  to  love,  and  from  love  to  will,  as  he  is  able 
as  it  were  by  himself  to  exercise  intelligence  and  thought ;  just  as 
he  is  unable  from  himself  to  cause  the  heart  to  beat,  although  he 
is  able  from  himself  to  cause  the  lungs  to  respire.  Now  because 
it  is  scarcely  known  in  the  world  what  the  will  is  or  what  love 
is,  but  it  is  known  what  the  heart  and  the  lungs  are, — for  these 
are  objedls  of  sight  and  can  be  examined,  and  have  been  ex- 
amined and  described  by  anatomists,  while  the  will  and  the 
understanding  are  not  obje6ts  of  sight,  and  cannot  be  so  exam- 
ined,— therefore  when  it  is  known  that  these  correspond,  and  b}^ 
correspondence  a6l  as  one,  many  arcana  relating  to  the  will  and 
understanding  may  be  disclosed  that  could  not  otherwise  be  dis- 
closed, those,  for  instance,  relating  to  the  conjunction  of  the  will 
with  the  understanding,  and  the  reciprocal  conjunction  of  the 
understanding  with  the  will ;  those  relating  to  the  conjunction 
of  love  with  wisdom,  and  the  reciprocal  conjunction  of  wisdom 
with  love  ;  also  those  relating  to  the  drawing  forth  of  love  into 
affections,  to  the  consociation  of  affeCtions,  to  their  influx  into 
perceptions  and  thoughts,  and  finally  their  influx  according 
to  correspondence  into  the  bodily  aCts  and  senses.  These  and 
many  other  arcana  may  be  both  disclosed  and  illustrated  by 
the  conjunction  of  the  heart  and  lungs,  and  by  the  influx  of  the 
blood  from  the  heart  into  the  lungs,  and  reciprocally  from 
the  lungs  into  the  heart,  and  therefrom  through  the  arteries  into 
all  the  members,  organs  and  viscera  of  the  body. 

3860  (vi.)  Man'' s  mind  is  his  spirit,  and  the  spirit  is  the 
man,  while  the  body  is  an  external  by  means  of  which  the  fnind 
or  spirit  feels  a7id  a5ls  in  the  world. — That  man's  mind  is  his 
spirit,  and  that  the  spirit  is  the  man,  can  hardly  enter  the  faith 
of  those  who  have  always  supposed  the  spirit  to  be  wind,  and 
the  soul  to  be  an  airy  something  like  breath  from  the  lungs. 
For  they  say.  How  can  the  spirit,  when  it  is  spirit,  be  the  man, 
and  how  can  the  soul,  when  it  is  soul,  be  the  man  ?  They  think 
in  the  same  way  of  God  because  He  is  called  a  Spirit.  This  idea 
of  the  spirit  and  the  soul  has  come  from  the  faCt  that  spirit  and 
wind  in  some  languages  are  the  same  word  ;  also,  that  when  a 
man  dies,  he  is  said  to  give  up  the  ghost  or  spirit ;  also,  that 
life  returns,  after  suffocation  or  swooning,  when  the  spirit  or 
.breath  of  the  lungs  comes  back.     Because  in  these  cases  nothing 


I  So  ANGELIC    WISDOM 

but  the  breath  or  air  is  perceived,  it  is  concluded  from  the  eye 
and  bodily  sense  that  the  spirit  or  soul  of  a  man  after  death  is 
not  the  man.  From  this  corporeal  conclusion  about  the  spirit 
or  soul,  various  hypotheses  have  arisen,  and  these  have  gi\en 
birth  to  a  belief  that  man  after  death  does  not  become  a  man 
until  the  day  of  the  last  judgment,  and  that  meanwhile  his 
spirit  remains  somewhere  or  other  awaiting  reunion  with  the 
body,  according  to  what  has  been  shown  in  the  Continuation 
conceniing  the  Last  Jndgmejit  (n.  32-38).  Because  man's  mind 
is  his  spirit,  the  angels,  who  are  spirits,  are  called  minds. 

387*  Man's  mind  is  his  spirit,  and  the  spirit  is  the  man, 
because  the  mind  means  all  things  of  man's  will  and  understand- 
ing, which  things  are  in  first  principles  in  the  brains  and  in 
derivatives  in  the  body  ;  therefore  in  respect  to  their  forms  they 
are  all  things  of  man.  This  being  so,  the  mind  (that  is,  the  will 
and  understanding)  impels  the  body  and  all  its  belongings 
at  will.  Does  not  the  body  do  whatever  the  mind  thinks  and 
determines  ?  Does  not  the  mind  incite  the  ear  to  hear,  and  direct 
the  eye  to  see,  move  the  tongue  and  the  lips  to  speak,  impel  the 
hands  and  fingers  to  do  whatever  it  pleases,  and  the  feet  to  walk 
whither  it  will?  Is  the  body,  then,  anything  but  obedience  to  its 
mind  ;  and  can  the  body  be  this  unless  the  mind  is  in  its  deriv- 
atives in  the  body?  Is  it  consistent  with  reason  to  think  that 
the  body  a6ts  from  obedience  simply  because  the  mind  so  de- 
termines ?  in  which  case  they  would  be  two,  the  one  above  and 
the  other  below,  one  commanding,  the  other  obeying.  As  this 
is  in  no  way  consistent  with  reason,  it  follows  that  man's  life  is 
in  its  first  principles  in  the  brains,  and  in  its  derivatives  in  the 
body  (according  to  what  has  been  said  above,  n.  365)  ;  also 
that  such  as  life  is  in  first  principles,  such  it  is  in  the  whole  and 
in  every  part  (n.  366)  ;  and  that  by  means  of  these  first  prin- 
ciples life  is  in  the  whole  from  every  part,  and  in  every  part 
from  the  whole  (n.  367).  That  all  things  of  the  mind  have 
relation  to  the  will  and  understanding,  and  that  the  will  and 
understanding  are  the  receptacles  of  love  and  wisdom  from  the 
Lord,  and  that  these  two  make  the  life  of  man,  has  been  shown 
in  the  preceding  pages. 

3S8«  From  what  has  now  been  said  it  can  also  be  seen 
that  man's  mind  is  the  man  himself.  P'or  the  primary  texture 
of  the  human  form,  that  is,  the  human  form  itself  with  each  and 
every  thing  thereof,  is  from  first  principles  continued  from  the 
brain  through  the  nerves,  in  the  manner  described  above.  It 
is  this  form  into  which    man    comes   after   death,  who   is   then 


CONXERNING    DIVINE    LOVE. — N.  3S7-39O.  181 

•called  a  spirit  or  an  angel,  and  who  is  in  all  completeness  a 
man,  but  a  spiritual  man.  The  material  form,  that  is  added  and 
superinduced  in  the  world,  is  not  a  human  form  l:)y  itself,  but 
only  by  virtue  of  the  spiritual  form,  to  which  it  is  added  and 
superinduced  that  man  may  be  enabled  to  perform  uses  in  the 
natural  world,  and  also  to  draw  to  himself  out  of  the  |)urer  sub- 
stances of  the  world  a  fixed  containant  of  spiritual  things,  and 
thus  continue  and  perpetuate  life.  It  is  a  truth  of  angelic  wis- 
dom that  man's  mind,  not  alone  in  general,  but  in  every  i)artic- 
ular,  is  in  a  perpetual  conatus  toward  the  human  form,  for  the 
reason  that  God  is  a  Man. 

389.  That  man  may  be  man  there  must  be  no  part  lacking, 
either  in  head  or  in  body,  that  has  existence  in  the  complete 
man  ;  since  there  is  nothing  therein  that  does  not  enter  into  the 
human  form  and  constitute  it ;  for  it  is  the  form  of  love  and 
wisdom,  and  this,  in  itself  considered,  is  divine.  In  it  are  all 
terminations  of  love  and  wisdom,  which  in  God-Man  are  infinite, 
but  in  His  image,  that  is,  in  man,  angel,  or  spirit,  are  finite.  If 
any  part  that  has  existence  in  man  were  lacking,  there  would  be 
lacking  something  of  termination  from  the  love  and  wisdom 
corresponding  to  it,  whereby  the  Lord  might  be  from  firsts  in 
outmosts  with  man,  and  might  from  His  Divine  Love  through 
His  Divine  Wisdom  provide  uses  in  the  created  world. 

390.  (vii.)  Tlie  conjiinclion  of  man  s  spirit  with  his  body 
is  by  means  of  the  correspondence  of  his  will  and  jcnderstanding 
luith  his  heart  and  lungs,  and  their  sepa7'ation  is  from  non-corre- 
spondence.— As  it  has  heretofore  been  unknown  that  man's 
mind,  by  which  is  meant  the  will  and  understanding,  is  his  spirit, 
and  that  the  spirit  is  a  man  ;  and  as  it  has  been  unknown  that 
man's  spirit,  as  well  as  his  body,  has  a  pulse  and  respiration,  it 
could  not  be  known  that  the  pulse  and  respiration  of  the  spirit 
in  man  flow  into  the  pulse  and  respiration  of  his  body  and  pro- 
duce them.  Since,  then,  man's  spirit,  as  well  as  his  body,  enjoys 
a  pulse  and  respiration,  it  follows  that  there  is  a  like  correspond- 
ence of  the  pulse  and  respiration  of  man's  spirit  with  the  pulse 
and  respiration  of  his  body, — for,  as  was  said,  his  mind  is  his 
spirit, — consequently,  w^hen  the  two  pairs  of  motions  cease  to 
correspond,  separation  takes  place,  which  is  death.  Separa- 
tion or  death  ensues  when  from  any  kind  of  disease  or  ac- 
cident the  body  comes  into  such  a  state  as  to  be  unable  to 
a6l  in  unison  with  its  spirit,  for  thus  correspondence  perishes, 
and  with  it  conjun6lion  ;  not,  however,  when  respiration  alone 
ceases,   but  when  the   heart's  pulsation   ceases.      For  so  long 


1 82  ANGELIC    WISDOM 

as  the  heart  is  moved,  love  with  its  vital  heat  remains  and 
preserves  life,  as  is  evident  in  cases  of  swoon  and  suffocation, 
and  the  condition  of  fetal  life  in  the  womb.  In  a  word,  man's 
bodily  life  depends  on  the  correspondence  of  its  pulse  and 
respiration  with  the  pulse  and  respiration  of  his  spirit ;  and 
when  that  correspondence  ceases,  the  bodily  life  ceases,  and 
his  spirit  departs  and  continues  its  life  in  the  spiritual  world, 
which  is  so  similar  to  his  life  in  the  natural  world  that  he  does 
not  know  that  he  has  died.  Men  generally  enter  the  spiritual 
world  two  days  .after  the  death  of  the  body.  I  have  spoken 
with  some  after  two  days. 

391.  That  a  spirit,  as  well  as  a  man  on  earth  in  a  body, 
enjoys  a  pulse  and  a  respiration,  can  only  be  proved  by  spirits 
and  angels  themselves,  when  permission  is  granted  to  speak 
with  them.  This  permission  has  been  granted  to  me.  When 
questioned  about  the  matter  they  declared  that  they  are  just 
as  much  men  as  those  in  the  world  are,  and  possess  a  body  as 
well  as  they,  but  a  spiritual  body,  and  feel  the  beat  of  the 
heart  in  the  chest,  and  the  beat  of  the  artery  in  the  wrist,  just 
as  men  do  in  the  natural  world.  I  have  questioned  many 
about  the  matter,  and  ihcy  all  gave  like  answer.  That  man's 
spirit  respires  within  his  body  has  been  granted  me  to  learn  by 
personal  experience.  On  one  occasion  the  angels  were  allowed 
to  control  my  respiration,  and  to  diminish  it  at  pleasure,  and 
at  length  to  withdraw  it,  until  only  the  respiration  of  my  spirit 
remained,  which  was  then  perceptible  to  sense.  A  like  expe- 
rience was  granted  me  when  permitted  to  learn  the  state  of  the 
dying  (as  may  be  seen  in  the  work  on  Heaven  and  Hell,  n.  449). 
I  have  sometimes  been  brought  into  the  respiration  of  my  spirit 
only,  which  I  have  then  sensibly  perceived  to  be  in  accord  with 
the  common  respiration  of  heaven.  Also  many  times  I  have 
been  in  a  state  like  that  of  angels,  and  also  raised  up  into 
heaven  to  them,  and  being  then  out  of  the  body  in  the  spirit, 
I  conversed  with  angels  with  respiration  in  the  same  manner 
as  in  the  world.  From  this  and  other  personal  evidence  it  has 
been  made  clear  to  me  that  man's  spirit  respires,  both  in  the 
body  and  after  it  has  left  the  body ;  that  the  respiration  of  the 
spirit  is  so  silent  as  not  to  be  perceptible  to  man  ;  and  that  it 
inflows  into  the  manifest  respiration  of  the  body  almost  as 
cause  flows  into  effect,  or  thought  into  the  lungs  and  through 
the  lungs  into  speech.  From  all  this  it  is  also  evident  that 
conjundion  of  spirit  and  body  in  man  is  by  means  of  the  cor- 
respondence of  the  cardiac  and  pulmonic  movement  in  both. 


CONXERXIXG    DIVIXE    LOVE. — X.    39I-394.  103 

392.  These  two  movements,  the  cardiac  and  the  pulmonic, 
derive  their  origin  and  persistence  from  this,  that  the  whole 
angelic  heaven,  in  general  and  in  particular,  is  in  these  two 
movements  of  life ;  and  the  whole  angelic  heaven  is  in  these 
movements  because  the  Lord  pours  them  forth  from  the  sun, 
where  He  is,  and  A\hich  is  from  Him  ;  for  these  two  movements 
are  maintained  by  that  sun  from  the  Lord.  It  is  evident  that 
such  is  their  origin  ;  since  all  things  of  heaven  and  all  things 
of  the  world  depend  on  the  Lord  through  that  sun  in  a  con- 
nection, by  virtue  of  form,  like  a  chain-work  from  the  first  to 
outmosts,  also  since  the  life  of  love  and  wisdom  is  from  the 
Lord,  and  all  the  forces  of  the  universe  are  from  life.  That  the 
variation  of  these  movements  is  according  to  the  reception  of 
love  and  wisdom,  also  follows, 

393*  More  will  be  said  of  the  correspondence  of  these 
mo\'ements  in  what  follows,  as  what  the  nature  of  that  corre- 
spondence is  in  those  who  respire  with  heaven,  and  what  it  is 
in  those  who  respire  with  hell ;  also  what  it  is  in  those  who 
speak  with  hea\'en,  but  think  with  hell,  thus  what  it  is  with 
hypocrites,  flatterers,  deceivers,  and  others. 


From  the  correspoxdexce  of  the  heart  with  the 

WILL  AXD  OF  the  LUNGS  WITH  THE  UNDERSTANDING, 
EVERYTHING  MAY  BE  KNOWN  THAT  CAN  BE  KNOWN 
ABOUT  THE  WILL  AND  UNDERSTANDING,  OR  ABOUT 
LOVE  AND  W^ISDOM,  THEREFORE  ABOUT  THE  SOUL  OF 
MAN. 

394.  Tvlany  in  the  learned  world  have  wearied  themselves 
with  inquiries  respecting  the  soul ;  but  as  they  knew  nothing  of 
the  spiritual  world,  or  of  man's  state  after  death,  they  could 
only  frame  theories,  not  about  the  nature  of  the  soul,  but  about 
its  operation  in  the  body.  Of  the  nature  of  the  soul  they  could 
have  no  idea  except  as  something  most  pure  in  the  ether,  and 
of  its  containing  form  they  could  have  no  idea  except  as  being 
ethereal.  But  knowing  that  the  soul  is  spiritual,  they  dared  not 
say  much  about  the  matter  openly,  for  fear  of  ascribing  to  the 
soul  something  natural.  With  this  conception  of  the  soul,  and 
yet  knowing  that  the  soul  operates  upon  the  body,  and  produces 
all  things  in  it  that  relate  to  its  sensation  and  motion,  they 
have  labored  hard,  as  was  said,  with  inquiries  respe6ling  the 
operation  of  the  soul  upon  the  body.    This  has  been  held  by  some 


IS4.  ANGELIC   WISDOM 

to  be  effe61ed  by  influx,  and  by  some  to  be  effected  by  harmony. 
But  as  this  investigation  has  disclosed  nothing  in  which  the 
mind  anxious  to  see  the  real  truth  can  acquiesce,  it  has  been 
granted  me  to  speak  with  angels,  and  to  be  enlightened  on  the 
subje6l  by  their  wisdom  ;  the  fruits  of  which  are  as  follows  : 
Man's  soul,  which  lives  after  death,  is  his  spirit,  and  is  in  com- 
plete form  a  man  ;  the  soul  of  this  form  is  the  will  and  under- 
standing, and  the  soul  of  these  is  love  and  wisdom  from  the 
Lord;  these  two  are  Avhat  constitute  man's  life,  which  is  from 
the  Lord  alone;  yet  for  the  sake  of  man's  acceptance  of  Him, 
He  causes  life  to  appear  as  if  it  were  man's  ;  but  that  man  may 
not  claim  life  for  himself  as  his  own,  and  thus  withdraw  himself 
from  acceptance  of  the  Lord,  the  Lord  has  also  taught  that 
everything  of  love,  Avhich  is  called  good,  and  everything  of 
wisdom,  which  is  called  truth,  is  from  Him,  and  nothing  of 
these  from  man  ;  and  as  these  two  are  life,  that  everything 
■of  life  which  is  life  is  from  Him. 

395*  Since  the  soul  in  its  very  esse  is  love  and  v.-isdom,  and 
these  two  in  man  are  from  the  Lord,  there  have  been  created 
in  man  two  receptacles,  which  are  also  the  dwelling-places  of 
the  Lord  in  man  ;  one  for  love,  the  other  for  wisdom,  the  one  for 
love  called  the  will,  the  other  for  wisdom  called  the  understanding. 
Now  since  Love  and  Wisdom  in  the  Lord  are  one  distin6fly  (as 
maybe  seen  above,  n.  17-22),  and  Divine  Love  is  of  Divine  Wis- 
dom, and  Divine  Wisdom  is  of  Divine  Love  (n.  34-39),  and  since 
these  so  go  forth  from  God-Man,  that  is,  from  the  Lord,  therefore 
these  two  receptacles  and  dwelling-places  of  the  Lord  in  man, 
the  will  and  understanding,  were  so  created  by  the  Lord  as  to 
be  distin6lly  two,  and  yet  make  one  in  every  operation  and  every 
sensation  ;  for  in  these  the  will  and  understanding  cannot  be 
separated.  Nevertheless,  to  enable  man  to  become  a  receptacle 
and  dwelling-place  of  the  Lord,  it  is  provided,  as  necessary 
to  this  end,  that  man's  understanding  can  be  raised  above  his 
proper  love  into  some  light  of  wisdom  in  the  love  of  which 
the  man  is  not,  and  that  he  can  thereby  see  and  be  taught 
how  he  must  live  if  he  would  come  into  that  higher  love, 
and  thus  enjoy  eternal  happiness.  But  by  the  misuse  of  this 
power  to  elevate  the  understanding  above  his  jjroper  love,  man 
has  destroyed  in  himself  that  which  might  have  been  the  re- 
ceptacle and  abode  of  the  Lord  (that  is,  of  love  and  wisdom 
from  the  Lord),  by  making  the  will  an  abode  for  the  love  of 
self  and  the  world,  and  the  understanding  an  abode  for  whatever 
confirms  those  loves.     From  this  it   has  come  that  these  two 


CONCERNING    DIVINE    LOVE. X.    395-398.  185 

abodes,  the  will  and  understanding,  have  become  abodes  of  infer- 
nal love  and  by  confu'mations  in  favor  of  these  loves,  abodes 
of  infernal  thought,  which  in  hell  is  esteemed  as  wisdom. 

396*  The  reason  why  the  love  of  self  and  love  of  the 
world  are  infernal  loves,  and  yet  man  was  given  the  power  to 
come  into  them  and  thus  pervert  the  will  and  understanding 
within  him,  is  as  follows  :  the  love  of  self  and  the  love  of  the 
world  by  creation  are  heavenly  loves  ;  for  they  are  loves  of  the 
natural  man  serviceable  to  spiritual  loves,  as  a  foundation  is  to 
a  house.  For  man,  from  the  love  of  self  and  the  world,  seeks 
the  welfare  of  his  body,  desires  food,  clothing,  and  habitation,  is 
solicitous  for  the  good  of  his  family,  and  to  secure  employment 
for  the  sake  of  use,  and  even,  in  the  interest  of  obedience,  to  be 
honored  according  to  the  dignity  of  the  affairs  which  he  ad- 
ministers, and  to  find  delight  and  refreshment  in  worldly  enjoy- 
ment ;  yet  all  this  for  the  sake  of  the  end,  which  must  be  use. 
For  through  these  things  man  is  in  a  state  to  serve  the  Lord 
and  to  serve  the  neighbor.  When,  however,  there  is  no  love  of 
serving  the  Lord  and  serving  the  neighbor,  but  only  a  love 
of  serving  himself  by  means  of  the  world,  then  from  being 
heavenly  that  love  becomes  hellish,  for  it  causes  a  man  to  sink 
his  mind  and  disposition  in  what  is  his  own,  and  that  in  itself 
is  wholly  evil. 

397.  Now  that  man  may  not  by  the  understanding  be  m 
heaven  while  by  the  will  he  is  in  hell,  as  is  possible,  and 
thereby  have  a  divided  mind,  after  death  everything  of  the 
understanding  which  transcends  its  proper  love  is  removed  ; 
whereby  it  comes  that  in  everyone  the  will  and  understanding 
finally  make  one.  With  those  in  heaven  the  will  loves  good  and 
the  understanding  thinks  truth  ;  but  with  those  in  hell  the  will 
loves  evil  and  the  understanding  thinks  falsity.  It  is  the  same 
with  man  in  this  world  when  he  is  thinking  from  his  spirit,  as 
he  does  when  alone  ;  yet  many,  so  long  as  they  are  in  the  body, 
when  they  are  not  alone  think  otherwise.  They  then  think  other- 
wise because  they  raise  their  understanding  above  the  proper 
love  of  their  will,  that  is,  of  their  spirit.  These  things  have 
been  said,  to  make  known  that  the  will  and  understanding 
are  two  distin61:  things,  although  created  to  a6l  as  one,  and  that 
they  are  made  to  a6l  as  one  after  death,  if  not  before. 

398.  Now  since  love  and  wisdom,  and  therefore  will  and 
understanding,  are  what  are  called  the  soul,  and  how  the  soul 
a6ts  upon  the  body,  and  effe6ts  all  its  operations,  is  to  be  shown 
in  what  follows,  and  since  this  may  be  known  from  the  corre- 


1 86  ANGELIC    WISDOM 

spondence  of  the  heart  with  the  will,  and  of  the  lungs  with  the 
understanding,  by  that  correspondence  what  follows  is  dis- 
closed : 

(i.)    Love  or  tlic  tvill  is  viaii's  very  life. 
(ii.)    Love  or  the  will  strives  itnceasingly  towards  the  hn- 

ma7i  form  atid  all  things  of  that  form. 
(iii.)    Love  or  the  will  is  tenable  to  effeH:  anything  by  its 
human  form  without  a  marriage  with  wisdom 
or  the  tinderstanding. 
(iv.)    L^ove  or  the  will  prepares  a  house  or  bridal  bed  for  its 
future  wife,  which  is  wisdom  or  the  tcnderstand- 
ing. 
(v.)    Lo%ie  or  the  will  also  prepares  all  things  in  its  own 
human  form,  that  it  may  afl  conjointly  with  luis- 
dom  or  the  understanding. 
(vi.)   After  the  Jiupiials,  the  first  conJuncTion  is  tJirough  ati 
affeclion  for  kno%i>ing,from  which  springs  an 
affedion  for  truth. 
(vii.)     The  secofid  conjunflion  is  through  an  affcflion  for 
jt7ider standing,  fro)n   which  spri/igs  perception 
of  truth. 
(viii.)    The  third  co7iJ2cnflion  is  t/irough  a7t  affcflion  for  see- 
ing truth,  front  which  springs  though/. 
(ix.)    Tlirotigh  these  three  conjundions  love  or  the  7vill  is  in 

its  sensitive  life  and  in  its  aflive  life. 
(x.)    Love  or  the  will  introduces  wisdom  or  the  ujidcrstand- 

ing  into  all  things  of  its  house. 
(xi.)    Lo7>e  or  the  will  docs  nothing  except  in  conjuntlion 

with  -ci'isaom  or  the  tmderstandi)ig. 
(xii.)    Lo7'e  or  the  will  cotijoiJis  itself  to  wisdom  or  the  U7i- 
dcrsta7idi7ig,  and  causes  wisdoj/i  or  the  U7ider- 
sta7idi7ig  to  be  reciprocally  conjoined  to  it. 
(xiii.)     lVisdo7/i  or  the  u7idersta7idi7ig,froin  the poteticy give7i 
to  it  by  love  or  the  will,  ca7i  be  elevated,  a/td  ca7i 
receive  such  thi/igs  as  are  of  light  out  of  heave7t, 
a/id  perceive  the7ti. 
(xiv.)    Love  or  thewillca7i  i/t  like  7/ia7i7icr  be  elci'ated a7idca7t 
percei7>e  such  thi7tgs  as  are  of  heat  out  of  hca7'e7i, 
provided  it  loves  its  cottsort  iti  that  degree. 
(xv.)    Otherwise  love  or  the  will  draws  dinu7i  7visdo7/i  or  the 
U7tdersta7idi7ig  fro/7i  its  elcvatioti,  that  it  7/iay  ad 
as  07ie  with  itself. 
(xvi.)    Lo7'e  or  the  will  is  purified  bv  7oisilo7/i.  in  the  undrr- 

sta7idi7tg,  if  they  are  elevated  together. 
fxvii.)    Lo7ie  or  the  will  is  defiled  i7i  the  unde7'.sta7tdi/ig  and 

by  it,  if  they  are  7iot  cle7>ated  together. 
(xviii.)    Love,  7vJie7t  purified  by  7aisdoin  i/i  the  understa/idi/ig, 
becoities  spiritual  and  celestial. 
(xix.)    Love,  7uhe7i  defiled  i7i  the  laiderstanditig  a7id  by  it, 
beco/7ies  7iatural  a7id  se/isual. 


CONCERNIXG    DIVINE    LOVE. — X.  399,  40O.  1S7 

(xx.)     The  capacity  to  iindcrstand  called  rationality,  and 
the  capacity  to  act  called  freedom,  still  remain. 

(xxi.)  Spiritual  and  celestiallove  is  loi'e  towards  the  neigh- 
bor and  love  to  the  Lord ;  and  natural  and  sen- 
sual love  is  love  of  the  world  and  love  of  self. 

(xxii.)  //  is  the  same  with  charity  and  faith  and  their  con- 
Jitnclion  as  with  the  will  and  understanding  and 
their  conjundion. 

399*  (i-)  Love  or  the  zvill  is  man' s  very  life. — This  follows 
from  the  correspondence  of  the  heart  with  the  will  (considered 
above,  n.  378-381).  For  as  the  heart  afts  in  the  body,  so  does 
the  will  a6l  in  the  mind  ;  and  as  all  things  of  the  body  depend 
for  existence  and  motion  upon  the  heart,  so  do  all  things  of  the 
mind  depend  for  existence  and  life  upon  the  will.  It  is  said, 
upon  the  will,  but  this  means  upon  the  love,  because  the  will  is 
the  receptacle  of  love,  and  love  is  life  itself  (see  above,  n.  1-3), 
and  love,  which  is  life  itself,  is  from  the  Lord  alone.  By  the  heart 
and  its  extension  into  the  body  through  the  arteries  and  veins 
it  can  be  seen  that  love  or  the  will  is  the  life  of  man,  for  the 
reason  that  things  which  correspond  to  each  other  a6l  in  the 
same  way,  except  that  one  is  natural  and  the  other  spiritual. 
How  the  heart  a6ls  in  the  body  is  evident  from  anatomy,  which 
shows  that  wherever  the  heart  a(?ts  by  means  of  the  vessels 
thrown  out  from  it,  everything  is  alive  or  is  subservient  to  life  ; 
but  where  the  heart  by  means  of  its  vessels  does  not  a6l,  every- 
thing is  lifeless.  Moreover,  the  heart  is  the  first  and  last  thing 
to  a6l  in  the  body.  That  it  is  the  first  is  evident  from  the 
fetus,  and  that  it  is  the  last  is  evident  from  the  dying,  and 
that  it  may  a6t  without  the  co-operation  of  the  lungs  is  evident 
from  cases  of  suffocation  and  swooning ;  from  which  it  can  be 
seen  that  the  life  of  the  mind  depends  solely  upon  the  will,  in 
the  same  way  as  the  substitute  life  of  the  body  depends  on  the 
heart  alone ;  and  that  the  will  lives  when  thought  ceases,  in  the 
same  way  as  the  heart  lives  when  breathing  ceases.  This  also 
is  evident  from  the  fetus,  from  the  dying,  and  from  cases  of 
suffocation  and  swooning.  From  which  it  follows  that  love  or 
the  will  is  man's  very  life. 

400.  (ii.)  Love  or  the  will  strives  zinceasingly  toivards  the 
human  form  and  all  things  of  that  form. — This  is  evident  from 
the  correspondence  of  heart  and  will.  For  it  is  known  that  all 
things  of  the  body  are  formed  in  the  womb,  and  that  they  are 
formed  by  means  of  fibres  from  the  brain  and  blood  vessels 
from   the  heart,  and   that  out  of  these  two   the  tissues  of  all 


1 88  AXGELIC    WISDOM 

organs  and  viscera  are  made ;  by  which  it  is  evident  that  all 
things  of  man  have  their  existence  from  the  life  of  the  will, 
which  is  love,  from  their  first  principles,  out  of  the  brains, 
through  the  fibres  ;  and  all  things  of  his  body  out  of  the  heart 
through  the  arteries  and  veins.  From  this  it  is  clearly  evident 
)  that  life  (which  is  love  and  the  will  therefrom),  strives  unceasingly 
towards  the  human  form.  And  as  the  human  form  is  made  up 
of  all  the  things  there  are  in  man,  it  follows  that  love  or  the 
will  is  in  a  continual  conatus  and  effort  to  form  all  these.  There 
is  a  conatus  and  effort  towards  the  human  form,  because  God  is 
a  Man,  and  Divine  Love  and  Divine  Wisdom  is  His  life,  and 
from  His  life  is  everything  of  life.  Any  one  can  see  that  unless 
Life  which  is  very  Man  a6ted  into  that  which  in  itself  is  not  life, 
the  formation  of  anything  such  as  exists  in  man  would  be  im- 
possible, in  whom  are  thousands  of  thousands  of  things  that  make 
one  thing,  and  that  unanimously  aspire  to  an  image  of  the  Life 
from  which  they  spring,  that  man  may  become  a  receptacle  and 
abode  of  that  Life.  From  all  this  it  can  be  seen  that  love,  and 
out  of  the  love  the  will,  and  out  of  the  Vv-ill  the  heart,  strives 
unceasingly  towards  the  human  form. 

4.0I*  (iii.)  Love  or  the  will  is  unable  to  effeH.  anything  by  its 
human  for?n  without  a  marriage  with  wisdom  or  the  7mderstand- 
ing. — This  also  is  evident  from  the  correspondence  of  heart  and 
will.  The  embryo  man  lives  by  the  heart,  not  by  the  lungs. 
For  in  the  fetus  the  blood  does  not  flow  from  the  heart  into  the 
lungs,  giving  him  ability  to  respire ;  but  it  flows  through  the 
fo7'amen  ovale  into  the  left  ventricle  of  the  heart ;  consequently 
the  fetus  is  unable  to  move  any  part  of  his  body,  but  lies  bound 
up,  neither  has  he  sensation,  for  his  organs  of  sense  are  closed. 
It  is  the  same  with  love  or  the  will,  from  which  the  fetus  lives 
indeed,  though  obscurely,  that  is,  without  sensation  or  a6fion. 
But  as  soon  as  the  lungs  are  opened,  which  is  the  case  from 
birth,  he  begins  to  feel  and  a6l,  and  likewise  to  will  and  think. 
From  all  this  it  can  be  seen,  that  love  or  the  will  is  unable  to 
effecl  anything  by  means  of  its  human  form  without  a  marriage 
with  wisdom  or  the  understanding. 

4.02.  (iv.)  Love  or  the  will  prepares  a  house  or  bridal  bed  for 
its  futiirc  wife,  which  is  wisdom  or  the  understandi7ig. — In  the 
created  universe  and  in  each  of  its  particulars  there  is  a  marriage 
of  good  and  truth  ;  and  this  is  so  because  good  is  of  love  and 
truth  is  of  wisdom,  and  these  two  are  in  the  Lord,  and  out  of 
Him  all  things  are  created.  How  this  marriage  has  existence 
in  man  can  be  seen  mirrored  in  the  conjun6tion  of  the  heart  with 


CON'CERXIXG    DIVINii    LOVE. X.  4OI-403.  1S9 

the  lungs ;  since  the  heart  corresponds  to  love  or  good,  and 
the  lungs  to  wisdom  or  truth  (see  above,  n.  378-381,  382-384). 
From  that  conjundlion  it  can  be  seen  how  love  or  the  will  be- 
troths  to  itself  wisdom  or  the  understanding,  and  afterwards 
weds  it,  that  is,  enters  into  a  kind  of  marriage  with  it.  Love 
betroths  to  itself  wisdom  by  preparing  for  it  a  house  or  bridal 
bed,  and  marries  it  by  conjoining  it  to  itself  by  affections,  and 
afterwards  lives  wisely  with  it  in  that  house.  How  this  is  can- 
not be  fully  described  except  in  spiritual  language,  because  love 
and  wisdom,  consequently  will  and  understanding,  are  spiritual ; 
spiritual  things  can,  indeed,  be  expressed  in  natural  language, 
but  can  be  perceived  only  obscurely,  from  a  lack  of  knowledge 
of  what  love  is,  what  wisdom  is,  what  affections  for  good  are, 
and  what  affe6lions  for  wisdom,  that  is,  affections  for  truth,  arc. 
Yet  the  nature  of  the  betrothal  and  of  the  marriage  of  love  with 
wisdom,  or  of  will  with  understanding,  can  be  seen  by  the  paral- 
lel that  is  furnished  by  their  corresj^ondence  with  the  heart  and 
lungs.  What  is  true  of  these  is  true  of  love  and  wisdom,  so 
entirely  that  there  is  no  difference  whatever  except  that  one  is 
natural  and  the  other  spiritual.  Thus  it  is  evident  from  the  heart 
and  lungs,  that  the  heart  first  forms  the  lungs,  and  afterwards 
joins  itself  to  them  ;  it  forms  the  lungs  in  the  fetus,  and  joins 
itself  to  them  after  birth.  This  the  heart  does  in  its  abode 
which  is  called  the  breast,  where  the  two  are  encamped  together, 
separated  from  the  other  parts  of  the  body  by  a  partition 
called  the  diaphragm  and  by  a  covering  called  the  pleura.  It 
is  the  same  with  love,  and  wisdom  or  with  will  and  under- 
standing. 

4-®3»  ("^'O  Love  or  ilic  will  prepares  all  tilings  in  its  ozvn 
luiman  form,  that  itmay  aH.  conjointlywith  wisdom  or  the  nnder- 
standing. — We  say,  will  and  understanding,  but  it  is  to  be  care- 
fully borne  in  mind  that  the  will  is  the  entire  man  ;  for  it  is  the  will 
that,  with  the  understanding,  is  in  first  principles  in  the  brains, 
and  in  derivatives  in  the  body,  consequently  in  the  whole  and 
in  every  part  (see  above,  n.  365-367).  From  this  it  can  be  seen 
that  the  will  is  the  entire  man  as  regards  his  very  form,  both  the. 
general  and  the  particular  form  of  all  parts  ;  and  that  the  under- 
standing is  its  partner,  as  the  lungs  are  the  partner  of  the  heart. 
Beware  of  cherishing  an  idea  of  the  will  as  something  separate 
from  the  human  form,  for  it  is  that  same  form.  From  this  it 
can  be  seen  not  only  how  the  will  prepares  a  bridal  bed  for  the 
understanding,  but  also  how  it  prepares  all  things  in  its  house 
(which  is  the  whole  body)  that  it  may  atl  conjointly  with  the  un- 


igO  ANGELIC    WISDOM 

derstanding.  This  it  prepares  in  such  a  way  that  as  each  and 
every  thing  of  the  body  is  conjoined  to  the  will,  so  is  it  con- 
joined to  the  understanding ;  in  other  words,  that  as  each  and 
every  thing  of  the  body  is  submissive  to  the  will,  so  is  it  sub- 
missive to  the  understanding.  How  each  and  every  thing  of 
the  body  is  prepared  for  conjun6lion  with  the  understanding  as 
well  as  with  the  will,  can  be  seen  only  in  the  body,  as  in  a  mir- 
ror or  image,  by  the  aid  of  anatomical  knowledge,  which 
shows  how  all  things  in  the  body  are  so  conne6led,  that  when 
the  lungs  respire  each  and  every  thing  in  the  entire  body  is 
moved  from  the  respiration  of  the  lungs,  and  at  the  same  time 
from  the  beating  of  the  heart.  Anatomy  shows  that  the  heart  is 
joined  to  the  lungs  through  the  auricles,  which  are  continued  into 
the  interiors  of  the  lungs  ;  also  that  all  the  viscera  of  the  entire 
body  are  joined  through  ligaments  to  the  chamber  of  the  breast ; 
and  so  joined  that  when  the  lungs  respire,  each  and  all  things, 
in  general  and  in  particular,  partake  of  the  respiratory  motion. 
Thus  when  the  lungs  are  inflated,  the  ribs  expand  the  thorax,  the 
pleura  is  dilated,  and  the  diaphragm  is  stretched  wide,  and  with 
these  all  the  lower  parts  of  the  body,  which  are  conne6led  with 
them  by  ligaments  therefrom,  receive  some  a6lion  through  the 
pulmonic  a6lion ;  not  to  mention  further  facts,  lest  those  who 
have  no  knowledge  of  anatomy,  on  account  of  their  ignorance 
of  its  terms  should  be  confused  in  regard  to  the  subject.  Con- 
sult any  skilful  and  discerning  anatomist  whether  all  things  in  the 
entire  body,  from  the  breast  down,  be  not  so  bound  together, 
that  when  the  lungs  expand  by  respiration,  each  and  all  of 
them  are  moved  to  a6lion  synchronous  with  the  pulmonic 
action.  From  all  this  the  nature  of  the  conjun6tion  prepared 
by  the  will  between  the  understanding  and  each  and  every 
thing  of  the  human  form  is  now  evident.  Only  explore  the 
connections  well  and  scan  them  with  an  anatomical  eye  ;  then, 
following  the  connexions,  consider  their  co-operation  with  the 
breathing  lungs  and  with  the  heart ;  and  finally,  in  thought, 
substitute  for  the  lungs  the  understanding,  and  for  the  heart 
the  will,  and  you  will  see. 

4.04..  (vi. )  After  the  nuptials,  tlie  first  conjunnion  is  tliroiigJi 
an  affeHion  for  knowing,  from  which  springs  an  affeftion  for 
truth. — By  the  nuptials  is  meant  man's  state  afterbirth,  from  a 
state  of  ignorance  to  a  state  of  Intelligence,  and  from  this  to  a 
state  of  wisdom.  The  first  state,  however,  which  is  one  of  pure 
ignorance.  Is  not  meant  by  nuptials,  because  there  Is  then  no 
thought  from  the  understanding,  and  only  an  obscure  affe6tion 


COXCERXIXG    DIVINE    LOVE. — X.  404.  IQI 

from  the  love  or  will.  This  state  is  preliminary  to  the  nuptials. 
In  the  second  state,  which  belongs  to  man  in  childhood,  there  is, 
as  we  know,  an  affection  for  knowing,  by  means  of  which  the 
infant  child  learns  to  speak  and  to  read,  and  afterwards  gradually 
learns  such  things  as  belong  to  the  understanding.  That  it  is 
love,  belonging  to  the  will,  that  effecls  this,  cannot  be  doubted  ; 
for  unless  it  were  effected  by  love  or  the  will  it  would  not  be 
done.  That  every  man  has,  after  birth,  an  affeciion  for  knowing, 
and  through  that  acquires  the  knowledge  by  which  his  under- 
standing is  gradually  formed,  enlarged,  and  perfected,  is  acknowl- 
edged by  every  one  who  thoughtfully  takes  counsel  of  experi- 
ence. It  is  also  evident  that  from  this  comes  an  affection  for 
truth  ;  for  when  man,  from  an  affeciion  for  knowing,  has  become 
intelligent,  he  is  led  not  so  much  by  an  affection  for  knowing  as 
by  an  affection  for  reasoning  and  forming  conclusions  on  subjects 
which  he  loves,  whether  economical  or  civil  or  moral.  When 
this  affection  is  raised  to  spiritual  things,  it  becomes  an  affection 
for  spiritual  truth.  That  its  first  or  initiatory  state  was  an  affec- 
tion for  knowing,  may  be  seen  from  the  fact  that  an  affection 
for  truth  is  an  exalted  affection  for  lincving ;  for  to  be  affected 
by  truths  is  the  same  as  to  wish  from  affection  to  know  them, 
and  v\-hen  found,  to  drink  them  in  from  the  joy  of  affection. 

(vii.)  The  second  conJiaiflio7i  is  through  an  affection  for  lai- 
de?'sta7iding,  from  which  springs  perception  of  truth. — This  is 
evident  to  any  one  who  is  willing  by  rational  observation  to 
examine  the  matter.  From  rational  observation  it  is  clear  that 
affeciion  for  truth  and  perception  of  truth  are  two  powers  of 
the  understanding,  which  in  some  persons  harmonize  as  one, 
and  in  others  do  not.  They  harmonize  as  one  in  those  who 
wish  to  perceive  truths  with  the  understanding,  but  do  not  in 
those  who  only  wish  to  know  truths.  It  is  also  clear  that  every 
one  is  in  a  perception  of  truth  so  far  as  he  is  in  an  affection  for 
understanding ;  for  if  }-ou  take  away  the  affeciion  for  under- 
standing truth,  there  will  be  no  perception  of  truth  ;  but  give 
the  affection  for  vmderstanding  truth,  and  there  will  be  percep- 
tion of  truth  according  to  the  degree  of  affection  for  it.  No 
man  of  cound  reason  ever  lacks  perception  of  truth,  so  long  as 
he  has  an  affection  for  understanding  truth.  That  every  man 
has  a  capacity  to  understand  truth,  which  is  called  rationality, 
has  been  shown  above. 

(viii.)  The  third  conjunction  is  through  an  affection  for 
seeing  truth,  from  whicli  springs  thought. — That  affection  for 
knowing-  is  one  thine,  affection  for  understanding  another,  and 


ig2  ANGELIC    AVISDOr.I 

affe61;ion  for  seeing  truth  another,  or  that  affeclion  for  truth  is 
one  thing,  j^erception  of  truth  anotlier,  and  thouglit  anotlier, 
is  seen  but  obscurely  by  those  who  cannot  perceive  the  opera- 
tions of  the  mind  as  distinct,  but  is  seen  clearly  by  those  who 
can.  This  is  obscurely  seen  by  those  who  do  not  perceive  the 
operations  of  the  mind  as  distincSl,  because  with  those  Vv-ho  are  in 
an  afre(;:tion  for  truth  and  in  a  perception  of  truth,  these  opera- 
tions are  simultaneous  in  the  thought,  and  when  simultaneous 
they  cannot  be  distinguished.  Man  is  jn  manifest  thought  when 
his  spirit  thinks  in  the  body,  which  is  especially  the  case  when  he 
is  in  company  with  others  ;  but  when  he  is  in  an  aiTetlion  for 
understanding,  and  through  that  comes  into  a  perception  of 
truth,  he  is  then  in  the  thought  of  his  spirit,  which  is  meditation. 
This  passes,  indeed,  into  the  thought  of  the  body,  but  into  silent 
thought ;  for  it  is  above  bodily  thought,  and  looks  upon  what 
belongs  to  thought  from  the  memory  as  below  itself,  drawing 
therefrom  either  conclusions  or  confirmations.  But  real  afifecftion 
for  truth  is  perceived  only  as  a  pressure  of  will  from  something 
pleasurable  which  is  interiorly  in  meditation  as  its  life,  and  is  little 
noticed.  From  all  this  it  can  now  be  seen  that  these  three, 
afife6lion  for  truth,  perception  of  truth,  and  thought,  follow  in 
order  from  love,  and  that  they  have  existence  only  in  the  under- 
standing. For  when  love  enters  into  the  understanding,  which 
it  does  when  their  conjun6i:ion  is  accomplished,  it  first  brings 
forth  an  affe6lion  for  truth,  then  an  affedlion  for  understanding 
that  which  it  knows,  and  lastly,  an  affection  for  seeing  in  the 
bodily  thought  that  which  it  understands  ;  for  thought  is  nothing 
but  internal  sight.  It  is  true  that  thought  is  the  first  to  come 
forth,  because  it  is  of  the  natural  mind  ;  but  thought  from  per- 
ception of  truth  which  is  from  an  affection  for  truth  is  the 
last  to  come  forth  ;  this  thought  is  the  thought  of  wisdom,  but 
the  other  is  thought  from  the  memory  through  the  sight  of  the 
natural  mind.  All  operations  of  love  or  the  will  outside  of  the 
understanding  have  relation  not  to  afife61ions  for  truth,  but  to 
affedlions  for  good. 

4.05.  That  these  three  from  the  will's  love  follov/  in  order 
in  the  understanding  can,  indeed,  be  comprehended  by  the 
rational  man,  but  yet  cannot  be  clearly  seen  and  thus  so  proved 
as  to  command  belief.  But  as  love  that  is  of  the  will  ads  as 
one  with  the  heart  by  correspondence,  and  wisdom  that  is  of  the 
understanding  ads  as  one  with  the  lungs  (as  has  been  shown 
above)  therefore  what  has  been  said  (in  n.  404)  about  afiedion 
for  truth,  percej)tion  of  truth,  and  thought,  can  nc^whcre  be  more 


CONXERXIXG    DIVINE    LOVE. — X.    405,  406.  193 

clearly  seen  and  proved  than  in  the  lungs  and  the  mechanism 
thereof.  These,  therefore,  shall  be  briefly  described.  After 
birth,  the  heart  discharges  the  blood  from  its  right  ventricle 
into  the  lungs  ;  and  after  passing  through  these  it  is  emptied 
into  the  left  ventricle  :  thus  the  heart  opens  the  lungs.  This 
it  does  through  the  pulmonary  arteries  and  veins.  The  lungs 
ha\-e  bronchial  tubes  which  ramify,  and  at  length  end  in  air- 
cells,  into  which  the  lungs  admit  the  air,  and  thus  respire. 
Around  the  bronchial  tubes  and  their  ramifications  there  are 
arteries  and  veins  called  the  bronchial,  arising  from  the  vena 
azygos  or  vena  cava,  and  from  the  aorta.  These  arteries  and 
veins  are  distincl:  from  the  pulmonary  arteries  and  \'eins.  From 
this  it  is  evident  that  the  blood  flows  into  the  lungs  by  two 
w^ays,  and  flows  out  from  them  by  two  ways.  This  enables  the 
lungs  to  respire  non-synchronously  with  the  heart.  That  the 
alternate  movements  of  the  heart  and  the  alternate  movements 
of  the  lungs  do  not  a6l  as  one  is  well  known.  Now,  inasmuch 
as  there  is  a  correspondence  of  the  heart  and  lungs  with  the 
will  and  understanding  (as  shown  above),  and  inasmuch  as  con- 
jun6lion  by  correspondence  is  of  such  a  nature  that  as  one  a61s 
so  does  the  other,  it  can  be  seen  by  the  flow  of  the  blood  out 
of  the  heart  into  the  lungs  how  the  will  flows  into  the  under- 
standing, and  produces  the  results  mentioned  just  above  (n.  404) 
respecling  affe<51:ion  for  and  perception  of  truth,  and  respedl- 
ing  thought.  By  correspondence  this  and  many  other  things 
relating  to  the  subje<5t,  which  cannot  be  explained  in  a  few 
words,  have  been  disclosed  to  me.  Whereas  love  or  the  will  cor- 
responds to  the  heart,  and  wisdom  or  the  understanding  to  the 
lungs,  it  follows  that  the  blood  vessels  of  the  heart  in  the  lungs 
correspond  to  affedlions  for  truth,  and  the  ramifications  of  the 
bronchia  of  the  lungs  to  perceptions  and  thoughts  from  those 
affe6lions.  Whoever  will  trace  out  all  the  tissues  of  the  lungs 
from  these  origins,  and  disclose  the  analogy  with  the  love  of  the 
will  and  the  wisdom  of  the  understanding,  will  be  able  to  see  in  an 
image  the  things  mentioned  above  (n.  404),  and  thereby  attain 
to  a  confirmed  belief  But  since  a  few  only  are  familiar  with 
the  anatomical  details  respecting  the  heart  and  lungs,  and  since 
confirming  a  thing  by  what  is  unfamiliar  induces  obscurity,  I 
omit  further  demonstration  of  the  analogy. 

4.06.  (ix.)  Thro2(gh  these  three  conjiinnions  love  or  the  zvill 
is  in  its  sensitive  life  and  in  its  a^ive  life. — Love  without  the 
understanding,  or  affeclion,  which  is  of  love,  without  thought, 
which  Is  of  the  understanding,  can  neither  feel   nor  a6l  in  the 


194  ANGELIC    WISDOM 

body  ;  since  love  without  the  understanding  is  as  it  were  blind, 
and  affe6lion  without  thought  is  as  it  were  in  darkness,  for  the 
understanding  is  the  light  by  which  love  sees.  The  wisdom  of 
the  understanding,  moreover,  is  from  the  light  which  proceeds 
from  the  Lord  as  a  sun.  Since,  then,  the  will's  love,  without  the 
light  of  the  understanding,  sees  nothing  and  is  blind,  it  follows 
that  without  the  light  of  the  understanding  even  the  bodily 
senses  would  be  blind  and  blunted,  not  only  sight  and  hearing, 
but  the  other  senses  also, — the  other  senses,  because  all  per- 
ception of  truth  is  a  property  of  love  in  the  understanding  (as 
was  shown  above),  and  all  the  bodily  senses  derive  their  per- 
ception from  the  mind's  perception.  The  same  is  true  of  every 
bodily  a(5l ;  for  a6lion  from  love  without  understanding  is  like 
man's  a6tion  at  night,  when  he  does  not  know  what  he  is  doing  ; 
consequently  in  such  a6lion  there  would  be  nothing  of  intelli- 
gence or  wisdom.  Such  adlion  cannot  be  called  living  a^lion, 
for  a6lion  derives  its  esse  from  love  and  its  quality  from  intelli- 
gence. Moreover,  the  whole  power  of  good  is  by  means  of  truth  ; 
consequently  good  acts  in  truth,  and  thus  by  means  of  truth  ; 
and  good  is  of  love,  and  truth  is  of  the  understanding.  From 
all  this  it  can  be  seen  that  love  or  the  will  through  these  three 
conjun6lions  (see  above,  n.  404)  is  in  its  sensitive  life  and  in 
its  a6live  life. 

4.07*  That  this  is  so  can  be  proved  to  the  life  by  the  con- 
jun6lion  of  the  heart  with  the  lungs,  because  the  correspondence 
between  the  will  and  the  heart,  and  between  the  understanding 
and  the  lungs,  is  such  that  just  as  the  love  adl;s  with  the  under- 
standing spiritually,  so  does  the  heart  a6t  with  the  lungs  natur- 
ally :  from  this,  what  has  been  said  above  can  be  seen  as  in  an 
image  presented  to  the  eye.  That  man  has  neither  any  sensitive 
life  nor  any  a6live  life,  so  long  as  the  heart  and  the  lungs  do 
not  a6i;  together,  is  evident  from  the  state  of  the  fetus  or  the 
infant  in  the  woml:),  and  from  its  state  after  birth.  So  long  a;; 
man  is  a  fetus,  that  is,  in  the  womb,  the  lungs  are  closed,  where- 
fore he  has  no  feeling  nor  any  a6lion  ;  the  organs  of  sense  arc 
sealed  up,  the  hands  are  bound,  likewise  the  feet;  but  after 
birth  the  lungs  are  opened,  and  as  they  are  opened  man 
feels  and  afts,  the  lungs  .'U'C  opened  by  means  of  the  blood 
sent  into  them  from  the  heart.  That  man  has  neither  sensitive 
life  nor  a<5live  life  without  the  co-operation  of  the  heart  and 
the  lungs,  is  evident  also  in  swoons,  when  the  heart  alone  a6ls, 
and  not  the  lungs,  for  respiration  then  ceases  ;  in  this  case 
there  is  no  sensation  and  no  a6tion,  as  is  well  known.     It  is  the 


CONCERNING    DIVINE    LOVE. — N.  407,  4080  I95 

same  with  persons  suffocated,  cither  Ijy  water  or  by  anything- 
fining-  up  the  larynx,  and  closing  the  respiratory  passage  ;  the 
man  then  appears  to  be  dead,  he  feels  nothing  and  does 
nothing ;  and  yet  he  is  alive  in  the  heart,  as  is  well  known,  for 
he  returns  to  both  his  sensitive  and  his  aflive  life  as  soon  as 
the  obstrucSlion  to  the  lungs  is  removed.  The  blood,  it  is  true, 
circulates  in  the  meantime  through  the  lungs,  but  through 
the  pulmonary  arteries  and  veins,  not  through  the  bronchial 
arteries  and  veins,  and  these  last  are  what  give  man  the  power  of 
breathing.  It  is  the  same  with  the  influx  of  love  into  the  under- 
standing. 

408*  (;:.)  Love  o?'  the  zcill  introduces  zinsdom  or  the  tindcr- 
standiiig  into  all  things  of  its  house. — By  the  house  of  love  or 
the  will  is  meant  the  whole  man  as  to  all  things  of  his  mind  ; 
and  as  these  corresjoond  to  all  things  of  the  iDody  (as  shown 
above),  by  the  house  is  meant  also  the  whole  man  as  to  all  things 
of  his  body,  called  members,  organs,  and  viscera.  That  the  lungs 
are  introduced  into  all  these  things  just  a3  the  understanding  i^ 
introduced  into  all  things  of  the  mind,  can  be  seen  from  what 
has  been  shown  above,  namely,  that  lo\'e  or  the  will  prepares  a 
house  or  bridal  bed  for  its  future  wife,  which  is  wisdom  or  the 
understanding  (n.  402)  ;  and  that  lo\'e  or  the  will  prepares  all 
things  in  its  own  human  form,  that  is,  in  its  house,  that  it  may  a6l 
conjointly  with  wisdom  or  the  understanding  (n.  403).  From 
what  is  there  said,  it  is  evident  that  each  and  all  things  in  the 
whole  body  are  so  connected  by  ligaments  issuing  from  the 
ribs,  vertebrae,  sternum,  and  diaphragm,  and  from  the  perito- 
naeum which  depends  on  these,  that  when  the  lungs  respire 
all  are  likewise  raised  and  depressed  in  alternate  movements. 
Anatomy  shows  that  the  alternate  waves  of  respiration  also  enter 
into  the  very  viscera  to  their  inmost  recesses  ;  for  the  ligaments 
above  mentioned  cleave  to  the  sheaths  of  the  viscera,  and 
these  sheaths,  by  their  extensions,  penetrate  to  their  innermost 
parts,  as  do  the  arteries  and  veins  also  by  their  ramifications. 
From  this  it  is  evident  that  the  respiration  of  the  lungs  is  in  entire 
conjunction  with  the  heart  in  each  and  every  thing  of  the  body  ; 
and  in  order  that  the  conjunction  may  be  complete  in  every 
respeCl,  even  the  heart  itself  is  in  pulmonic  motion,  for  it  lies 
in  the  bosom  of  the  lungs  and  is  connected  with  them  by  the 
auricles,  and  reclines  upon  the  diaphragm,  whereby  its  arteries 
also  participate  in  the  pulmonic  motion.  The  stomach,  too,  is  in 
similar  conjunction  with  the  lungs,  by  the  connection  of  its 
■oesophagus  with  the  trachea.     These  anatomical  facls  are  ad- 


19^  ANGELIC    WISDOM 

duced  to  show  what  kind  of  a  conjunction  there  is  of  love  or 
the  will  with  wisdom  or  the  understanding,  and  how  the  two- 
united  are  conjoined  with  all  things  of  the  mind  ;  for  the  spirit- 
ual and  the  bodily  conjunction  are  alike. 

4.09.  (xi.)  Love  or  the  zuill  docs  nothing  except  in  conjunc- 
tion with  icisdoni  or  the  tinders tanding. — For  as  love  has  no 
sensitive  nor  any  aCtive  life  apart  from  the  understanding ;  and 
as  love  introduces  the  understanding  into  all  things  of  the  mind 
(as  was  shown  above,  n.  407,  40S),  it  follows  that  love  or  the 
will  does  nothing  except  in  conjunClion  with  the  understanding. 
For  what  is  it  to  act  from  love  without  the  understanding? 
Such  aCtion  can  only  be  called  irrational.  The  understanding 
teaches  what  ought  to  be  done  and  how  it  ought  to  be  done. 
Apart  from  the  vmderstanding  love  does  not  know  this  ;  con- 
sequently such  is  the  marriage  between  love  and  the  under- 
standing, that  although  they  are  two,  they  a6l  as  one.  There  is 
a  like  marriage  between  good  and  truth,  for  good  is  of  love  and 
truth  is  of  the  understanding.  In  every  particular  thing  of  the 
universe  as  created  by  the  Lord  there  is  such  a  marriage,  their 
use  having  relation  to  good,  and  the  form  of  their  use  to  truth. 
From  this  marriage  it  i.3  that  in  each  and  every  thing  of  the 
body  there  is  a  right  and  a  left,  the  right  having  relation  to 
good  from  which  truth  proceeds,  and  the  left  to  truth  from 
good,  thus  to  their  conjunction.  From  this  it  is  that  there  are 
pairs  in  man  ;  there  are  two  brains,  two  hemispheres  of  the 
brain,  two  ventricles  of  the  heart,  two  lobes  of  the  lungs,  two 
eyes,  ears,  nostrils,  arms,  hands,  loins,  feet,  kidneys,  testicles, 
etc. ;  and  where  there  are  not  pairs,  there  is  a  right  and  a  left  : 
this  for  the  reason  that  good  looks  to  truth  that  it  may  have 
existence,  and  truth  looks  to  good  that  it  may  have  being.  It 
is  the  same  in  the  angelic  heavens  and  in  their  several  socie- 
ties. On  this  subject  more  may  be  seen  above  (n.  401),  where 
it  is  shown  that  love  or  the  will  is  unable  to  effeCt  anything  by 
its  human  form  without  a  marriage  with  wisdom  or  the  under- 
standing. Conjunction  of  evil  and  falsity,  which  is  the  opposite 
of  the  conjunction  of  good  and  truth,  will  be  spoken  of  else-  ; 
where. 

4.10.  (xii.)  Love  or  the  will  conjoins  itself  to  zvisdoni  or  the 
zmdcrstandi)ig,  and  causes  wisdom  or  the  tinderstanding  to  be  re- 
ciprocally conjoined  to  it. — That  love  or  the  will  conjoins  itself  to 
wisdom  or  the  understanding  is  plain  from  their  correspondence 
with  the  heart  and  lungs.  Anatomical  oliservation  shows  that 
the  heart  is  in  its  life's  motion  when  the  lungs  are  not  yet  in 


CONCERNING    DIVINE    LOVE. N.  409,  4IO.  I97 

motion  ;  this  it  shows  by  cases  of  swooning  and  of  suffocation, 
also  by  the  fetus  in  the  womb  and  the  chick  in  the  egg. 
Anatomical  obserxation  also  shows  that  the  heart,  while  acting 
alone,  forms  the  lungs  and  so  adjusts  them  that  it  may  carry  on 
respiration  in  them  ;  also  that  it  so  forms  the  other  viscera  and 
organs  that  it  may  carry  on  various  uses  in  them, — the  organs  of 
the  face  that  it  may  have  sensation,  the  organs  of  motion  that  it 
may  a6l,  and  the  remaining  parts  of  the  body  that  it  may  exhibit 
uses  corresponding  to  the  affections  of  love.  From  all  this  it  can 
now  for  the  hrst  time  be  shown  that  as  the  heart  produces  such 
things  for  the  sake  of  the  various  funcSlions  which  it  is  afterwards 
to  discharge  in  the  body,  so  love,  in  its  receptacle  called  the  will, 
produces  like  things  for  the  sake  of  the  various  affections  that 
constitute  its  form,  which  is  the  human  form  (as  was  shown 
above).  Now  as  the  first  and  nearest  of  love's  affe6lions  are  an 
affection  for  knowing,  an  affe<5lion  for  understanding,  and  an 
affe61:ion  for  seeing  what  it  knows  and  understands,  it  follows, 
that  for  these  affections  love  forms  the  vmderstanding  and  actually 
enters  into  them  when  it  begins  to  feel  and  to  a6i  and  to  think. 
To  this  the  understanding  contributes  nothing,  as  is  evident 
from  the  analogy  of  the  heart  and  lungs  (of  which  above). 
From  all  this  it  can  be  seen,  that  love  or  the  will  conjoins  itself 
to  wisdom  or  the  understanding,  and  not  wisdom  or  the  under- 
standing to  love  or  the  will ;  also  it  is  evident  that  knowledge, 
which  love  acquires  to  itself  by  an  affeCtion  for  knowing, 
and  perception  of  truth,  which  it  acquires  by  an  affedlion  for 
understanding,  and  thought  which  it  acquires  by  an  affe6tion 
for  seeing  what  it  knows  and  understands,  are  not  of  the  under- 
standing but  of  love.  Thoughts,  perceptions,  and  knowledges 
therefrom,  flow  in,  it  is  true,  out  of  the  spiritual  world,  yet 
they  are  received  not  by  the  understanding  but  by  love,  accord- 
ing to  its  affections  in  the  understanding.  It  appears  as  if  the 
understanding  received  them,  and  not  love  or  the  will,  but  this 
is  an  illusion.  It  appears  also  as  if  the  understanding  conjoined 
itself  to  love  or  the  will,  but  this,  too,  is  an  illusion  ;  love  or  the 
will  conjoins  itself  to  the  understanding,  and  causes  the  under- 
standing to  be  reciprocally  conjoined  to  it.  This  reciprocal  con- 
junction is  from  love's  marriage  with  wisdom,  wherefrom  a 
conjunction  seemingly  reciprocal,  from  the  life  and  consequent 
power  of  love,  is  effeCted.  It  is  the  same  with  the  marriage  of 
good  and  truth  ;  for  good  is  of  love  and  truth  is  of  the  under- 
standing. Good  does  everything ;  it  receives  truth  into  its 
house  and  conjoins  itself  with  it  co  far  as  the  truth  is  accordant. 


igS  ANGELIC    WISDOM 

Good  can  also  admit  truths  which  are  not  accordant ;  but  this 
it  does  from  an  affe6lion  for  knowing,  for  understanding,  and 
for  thinkinpf  its  own  things,  whilst  it  has  not  as  yet  determined 
itself  to  uses,  which  are  its  ends  and  are  called  its  goods.  Of 
reciprocal  conjun6lion,  that  is,  the  conjun6lion  of  truth  with  good, 
there  is  none  whatever ;  truth  is  reciprocally  conjoined  by  a  life 
of  good.  From  this  it  is  that  every  man  and  every  spirit  and 
angel  is  regarded  by  the  Lord  according  to  his  love  or  good,  and 
no  one  according  to  his  intellect,  or  his  truth  separate  from  love 
or  good.  For  man's  life  is  his  love  (as  was  shown  above),  and 
his  life  is  qualified  according  as  he  has  exalted  his  affections 
through  truth,  that  is,  according  as  he  has  perfected  his  affections 
by  wisdom.  For  the  affections  of  love  are  exalted  and  perfected 
by  means  of  truths,  thus  by  means  of  wisdom.  Then  love  acts 
conjointly  with  its  wisdom,  as  though  from  it ;  but  it  acts  from 
itself  through  wisdom,  as  through  its  own  form,  and  this  derives 
nothing  whatever  from  the  understanding,  but  everything  from 
a  determination  of  love  called  affection. 

411.  All  things  that  favor  it  love  calls  its  goods,  and  all 
things  that  as  means  lead  to  goods  it  calls  its  truths ;  and 
because  these  are  means  they  are  loved  and  come  to  be  of  its 
affection  and  thus  become  affections  in  form  ;  therefore  truth  is 
nothing  else  than  a  form  of  the  affection  that  is  of  love.  The 
human  form  is  nothing  else  than  the  form  of  all  the  affections 
of  love ;  beauty  is  its  intelligence,  which  it  procures  for  itself 
through  truths  received  either  by  sight  or  by  hearing,  external 
and  internal.  These  are  what  love  disposes  into  the  form  of 
its  affections  ;  and  these  forms  exist  in  great  variety  ;  but  all 
derive  a  likeness  from  their  general  form,  which  is  the  human. 
To  the  lo\-e  all  such  forms  are  beautiful  and  lovely,  but  others 
are  unbeautiful  and  unlovely.  From  this,  again,  it  is  evident  that 
love  conjoins  itself  to  the  understanding,  and  not  the  reverse, 
and  that  the  reciprocal  conjunction  is  also  from  love.  This  is 
what  is  meant  by  love  or  the  will  causing  wisdom  or  the  under- 
standing to  be  reciprocally  conjoined  to  it. 

4.I2*  What  has  been  said  may  be  seen  in  an  image  and 
thus  corroborated  by  the  correspondence  of  the  heart  with  love 
and  of  the  lungs  with  the  understanding  (of  which  above). 
For  when  the  heart  corresponds  to  love,  its  determinations, 
which  are  arteries  and  veins,  correspond  to  affections,  and  in 
the  lungs  to  affections  for  truth  ;  and  as  there  are  also  other 
vessels  in  the  lungs  called  air  vessels,  whereby  respiration 
is  carried  on,  these  vessels  correspond  to  perceptions.     It  must 


CON'CERXIXCi    DIVINE    I.OVK. — X.  41I-413.  199 

be  distinctly  understood  that  the  arteries  and  veins  in  the  lungs 
are  not  affections,  and  that  respirations  are  not  perceptions  and 
thoughts,  but  that  they  are  correspondences,  that  is,  they  act  cor- 
respondently  or  synchronously  ;  likewise  that  the  heart  and  the 
lungs  are  not  the  love  and  understanding,  but  correspondences  : 
and  inasmuch  as  they  are  correspondences  the  one  can  be  seen 
in  the  other.  Whoever  from  anatomy  has  come  to  understand 
the  whole  structure  of  the  lungs  can  see  clearly,  when  he  com- 
pares it  with  the  understanding,  that  the  understanding  does 
not  act  at  all  by  itself,  does  not  perceive  nor  think  by  itself,  but 
acts  wholly  by  affections  which  are  of  love.  These,  in  the 
understanding,  are  the  affection  for  knowing,  for  understanding, 
and  for  seeing  truth  (which  have  been  treated  of  above).  For 
all  states  of  the  lungs  depend  on  the  blood  from  the  heart  and 
from  the  vena  cava  and  aorta;  and  respirations,  which  take 
place  in  the  bronchial  branches,  proceed  in  accordance  with  the 
state  of  those  vessels ;  for  when  the  flow  of  the  blood  stops, 
respiration  stops.  Much  more  may  be  disclosed  by  comparing 
the  stru6lure  of  the  lungs  with  the  understanding,  to  which  the 
lungs  correspond  ;  but  as  few  are  familiar  with  anatomical  science, 
and  to  try  to  demonstrate  or  prove  anything  by  what  is  unfamiliar 
renders  it  obscure,  it  is  not  well  to  say  more  on  this  subject. 
By  what  I  know  of  the  structure  of  the  lungs  I  am  fully  con- 
vinced that  love  through  its  affections  conjoins  itself  to  the 
understanding,  and  that  the  understanding  does  not  conjoin 
itself  to  any  affection  of  love,  but  that  it  is  reciprocally  con- 
joined by  love,  to  the  end  that  love  may  have  sensitive  life  and 
active  life.  But  it  must  not  be  forgotten  that  man  has  a  twofold 
respiration,  one  of  the  spirit  and  another  of  the  body  ;  and  that 
the  resjoiration  of  the  spirit  depends  on  the  fibres  from  the 
brains,  and  the  respiration  of  the  body  on  the  blood-vessels 
from  the  heart,  and  from  the  vena  cava  and  aorta.  It  is  evident, 
moreover,  that  thought  produces  respiration  ;  it  is  evident,  also, 
that  affection,  which  is  of  love,  produces  thought,  for  thought 
without  affection  is  precisely  like  respiration  without  a  heart, 
a  thing  impossible.  From  this  it  is  clear  that  affection,  which 
is  of  love,  conjoins  itself  to  thought,  which  is  of  the  understand- 
ing (as  was  said  above),  in  the  same  manner  as  the  heart  does 
in  the  lungs.  i 

413  y  (xiii.)  Wisdom  or  the  understanding,  from  the  po- 
tency given  to  it  by  love,  can  be  elevated  and  can  receive  such 
things  as  are  of  light  out  of  heaven,  aiid  perceive  them. — That 
man  has  the  ability  to  perceive  arcana  of  wisdom  when  he  hears 


200  ANGELIC    WISDOM 

them,  has  been  shown  above  in  many  places.  This  capacity  of 
man  is  called  rationality.  It  belongs  to  every  man  by  creation. 
It  is  the  capacity  to  understand  things  interiorly,  and  to  decide 
what  is  just  and  right,  and  what  is  good  and  true  ;  and  by  it 
man  is  distinguished  from  beasts.  This,  then,  is  what  is  meant 
when  it  is  said,  that  the  understanding  can  be  elevated  and  re- 
ceive things  that  are  of  light  out  of  heaven,  and  perceive  them. 
That  this  is  so  can  also  be  seen  in  an  image  in  the  lungs,  for 
the  reason  that  the  lungs  correspond  to  the  understanding.  In 
the  lungs  it  can  be  seen  from  their  cellular  substance,  which 
consists  of  bronchial  tubes  continued  down  to  the  minutest 
air-cells,  which  are  receptacles  of  air  in  respirations  ;  these  are 
what  the  thoughts  make  one  with  by  correspondence.  This  cell- 
like substance  is  such  that  it  can  be  expanded  and  contracted 
in  a  twofold  mode,  in  one  mode  with  the  heart,  in  the  other 
almost  separate  from  the  heart.  In  the  former,  it  is  expanded 
and  contracted  through  the  pulmonary  arteries  and  veins,  which 
are  from  the  heart  alone ;  in  the  latter,  through  the  bronchial 
arteries  and  veins,  which  are  from  the  vena  cava  and  ao)ia,  and 
these  vessels  are  outside  of  the  heart.  This  takes  place  in  the 
lungs,  for  the  reason  that  the  understanding  has  the  ability  to 
be  raised  above  its  proper  love,  which  corresponds  to  the  heart, 
and  to  receive  light  from  heaven.  Still,  when  the  understand- 
ing is  raised  above  its  proper  love,  it  does  not  withdraw  from 
it,  but  derives  from  it  what  is  called  the  affection  for  knowing 
and  understanding,  with  a  view  to  somewhat  of  honor,  glory,  or 
gain  in  the  world  :  this  clings  to  every  love  as  a  surface,  and 
by  it  the  love  shines  out  to  the  surface,  and  with  the  wise, 
shines  through.  These  things  respecting  the  lungs  are  brought 
forward  to  prove  that  the  understanding  can  be  elevated  and 
can  receive  and  perceive  things  that  are  of  the  light  of  heaven  ; 
for  the  correspondence  is  plenary.  To  see  from  correspond- 
ence is  to  see  the  lungs  from  the  understanding,  and  the 
understanding  from  the  lungs,  and  thus  from  both  together  to 
,  perceive  proof. 

414.  (xiv.)  Love  or  the  luill  can  in  like  manner  be  elevated 
andean  receive  such  things  as  are  of  heat  02(t  of  heaven,  provided 
it  loves  wisdom,  its  consort,  in  that  degree. — That  the  understand- 
ing can  be  elevated  into  the  light  of  heaven,  and  from  that  light 
draw  forth  wisdom,  has  been  shown  in  the  preceding  chapter 
and  in  many  places  above  ;  also  thcit  love  or  the  will  can  be 
elevated  as  well,  provided  it  loves  those  things  that  arc  of  the 
light  of  heaven,  or  that  are  of  wisdom,  has  also  been  shown  in 


CONCERNING    DIVINE    LOVE. — N.   414,   415.  20I 

many  places.  Yet  love  or  the  will  cannot  be  thus  elevated 
through  anything  of  honor,  glory,  or  gain  as  an  end,  but  only 
through  a  love  of  use,  thus  not  for  the  sake  of  self,  but  for  the 
sake  of  the  neighbor  ;  and  because  this  love  is  given  only  by  the 
Lord  out  of  heaven,  and  is  given  by  the  Lord  when  man  shuns 
evils  as  sins,  therefore  it  is  that  love  or  the  will  can  be  elevated 
by  these  means,  and  cannot  without  these  means.  But  love  or 
the  will  is  elevated  into  heaven's  heat,  while  the  understanding 
is  elevated  into  its  light.  When  both  are  elevated,  a  marriage 
of  the  two  takes  place  there,  which  is  called  celestial  mar- 
riage, because  it  is  a  marriage  of  celestial  love  and  wisdom  ; 
consequently  it  is  said  that  love  also  is  elevated  if  it  loves  wis- 
dom, its  consort,  in  that  degree.  The  love  of  wisdom,  that  is, 
the  genuine  love  of  the  human  understanding,  is  love  towards 
the  neighbor  from  the  Lord.  It  is  the  same  with  light  and 
heat  in  the  world.  Light  exists  without  heat  and  with  heat : 
light  is  without  heat  in  winter  time,  and  with  heat  in  summer 
time  ;  and  when  heat  is  with  light  all  things  flourish.  The 
light  with  man  that  corresponds  to  the  light  of  winter  is  wis- 
dom without  its  love  ;  and  the  light  with  man  that  corresponds 
to  the  light  of  summer  is  wisdom  with  its  love. 

415.  This  conjunction  and  disjun6lion  of  wisdom  and  love 
can  be  seen  effigied,  as  it  were,  in  the  conjunction  of  the  lungs 
with  the  heart.  For  the  heart  can  be  conjoined  to  the  cluster- 
ing vesicles  of  the  bronchia  by  blood  sent  out  from  itself,  and 
also  by  blood  sent  out  not  from  itself  but  from  the  vena  cava  and 
the  aorta.  Thereby  the  respiration  of  the  body  can  be  sepa- 
rated from  the  respiration  of  the  spirit ;  but  when  blood  from 
the  heart  alone  a6ts  the  respirations  cannot  be  separated.  Now 
since  thoughts  a6l  as  one  with  respirations  by  correspondence, 
it  is  plain,  from  the  twofold  state  of  the  lungs  in  respiration, 
that  man  is  able  to  think  and  from  thought  to  speak  and  a61;  in 
one  way  when  in  company  with  others,  and  to  think  and  from 
thought  to  speak  and  a6l  in  another  way  when  not  in  company, 
that  is,  w^hen  he  has  no  fear  of  loss  of  reputation  ;  for  he  can 
then  think  and  speak  against  God,  the  neighbor,  the  spiritual 
things  of  the  church,  and  against  moral  and  civil  laws ;  and  he 
can  also  a6l  contrary  to  them,  by  stealing,  by  being  revengeful, 
by  blaspheming,  by  committing  adultery.  But  in  company  with 
others,  where  he  is  afraid  of  losing  reputation,  he  can  talk,  preach, 
and  aft  precisely  like  a  spiritual,  moral,  and  civil  man.  From  all 
this  it  can  be  seen  that  love  or  the  will  as  well  as  the  under- 
standing can  be  elevated  and  can  receive  such  things  as  are  ol 


202  ANGELIC    WISDOM 

the  heat  or  love  of  heaven,  provided  it  loves  wisdom  in  that 
degree,  and  if  it  does  not  love  wisdom,  that  it  can  as  it  were 
be  separated. 

4.x6*  (xv. )  Otherwise  love  or  the  will  draws  down  wisdom, 
or  the  understanding ,  from  its  elevation,  that  it  may  a6l  as  one 
with  itself. — There  is  natural  love  and  there  is  spiritual  love. 
A  man  who  is  in  natural  and  in  spiritual  love  both  at  once,  is  i 
a  rational  man  :  but  one  who  is  in  natural  love  alone,  although 
able  to  think  rationally,  precisely  like  a  spiritual  man,  is  not  a 
rational  man  ;  for  although  he  elevates  his  understanding  even 
to  heavenly  light,  thus  to  wisdom,  yet  the  things  of  wisdom, 
that  is,  of  heavenly  light,  do  not  belong  to  his  love.  His  love, 
it  is  true,  effe6ls  the  elevation,  but  from  desire  for  honor,  glory, 
and  gain.  But  when  he  perceives  that  he  gains  nothing  of  the 
kind  from  that  elevation  (as  he  does  when  he  thinks  with  him- 
self from  his  own  natural  love),  then  he  does  not  love  the  things 
of  heavenly  light  or  wisdom ;  consequently  he  then  draws 
down  the  understanding  from  its  height,  that  it  may  a6l  as  one 
with  himself.  For  example :  when  the  understanding  by  its 
elevation  is  in  wisdom,  then  the  love  sees  what  justice  is,  what 
sincerity  is,  what  chastity  is,  even  what  genuine  love  is.  This 
^he  natural  love  can  see  by  its  capacity  to  understand  and  con- 
template things  in  heavenly  light ;  it  can  even  talk  and  preach 
about  these  and  explain  them  as  at  once  moral  and  spiritual 
virtues.  But  when  the  understanding  is  not  elevated,  the  love, 
if  it  is  merely  natural,  does  not  see  these  virtues,  but  instead  of 
justice  it  sees  injustice,  instead  of  sincerity  deceit,  instead  ol 
chastity  lewdness,  and  so  on.  If  it  then  thinks  of  the  things  it 
spoke  of  when  its  understanding  was  in  elevation,  it  can  laugh 
at  them  and  think  of  them  merely  as  serviceable  to  it  in  capti- 
vating the  souls  of  men.  From  all  this  it  can  be  seen  how  it  is 
to  be  understood  that  love,  unless  it  loves  wisdom,  its  consort, 
in  that  degree,  draws  it  down  from  its  elevation,  that  it  may  a6t 
as  one  with  itself  That  love  is  capable  of  elevation  if  it  loves 
wisdom  in  that  degree,  can  be  seen  above  (n.  414). 

417*  Now  as  love  corresponds  to  the  heart,  and  the  under- 
standing to  the  lungs,  the  foregoing  statements  may  be  corrob- 
orated by  their  correspondence  ;  as,  for  instance,  how  the  under- 
standing can  be  elevated  above  its  proper  love  even  into  wisdom  ; 
and  how,  if  that  love  is  merely  natural,  the  understanding  is  drawn 
down  by  it  from  its  elevation.  Man  has  a  twofold  respiration, 
one  of  the  body  the  other  of  the  spirit.  These  two  respira- 
tion'^ may  be  separated  and  they  may  be  conjoined  :    with  men 


COXCLKXIXG    DIVINE    LOVE. — N.  4l6-4r9.  203 

merely  natural,  especially  with  hypocrites,  they  are  separated, 
but  rarely  with  men  who  are  spiritual  and  sincere.  Conse- 
quently a  merely  natural  man  and  hypocrite,  whose  understand- 
ing has  been  elevated,  and  in  v/hose  memory  therefore  many 
things  of  wisdom  remain,  can  talk  wisely  in  company  by  thought 
from  the  memory  ;  but  when  not  in  company,  he  does  not  think 
from  the  memory,  but  from  his  spirit,  thus  from  his  love.  He 
also  respires  in  like  manner,  inasmuch  as  thought  and  respira- 
tion act  correspondently.  That  the  stru6lure  of  the  lungs  is 
such  that  they  can  respire  both  by  blood  from  the  heart  and  by 
blood  from  outside  of  the  heart  has  been  shown  above. 

418*  It  is  the  common  opinion  that  wisdom  makes  the 
man  ;  therefore  when  any  one  is  heard  to  talk  and  teach  wisely 
he  is  believed  to  be  wise  ;  yea,  he  himself  believes  it  at  the 
time,  because  when  he  talks  or  teaches  in  public  he  thinks  from 
the  memory,  and  if  he  is  a  merely  natural  m.an,  from  the  surface 
of  his  love,  which  is  a  desire  for  honor,  glory,  and  gain  ;  but 
when  the  same  man  is  alone  he  thinks  from  the  more  inward 
love  of  his  spirit,  and  then  not  wisely,  but  sometimes  insanely. 
From  all  this  it  can  be  seen  that  no  one  is  to  be  judged  of  by 
wise  speaking,  but  by  his  life ;  that  is,  not  by  wise  speaking  sep- 
arate from  life,  but  by  wise  speaking  conjoined  to  life.  By  life  is 
meant  love.     That  love  i.s  thi  life  has  been  sho\\-n  abo\'e. 

4.19*  (xvi.)  Love  or  the  will  is  purified  in  the  understand- 
ing, if  they  are  elevated  together. — From  birth  man  loves  nothing 
but  self  and  the  world,  for  nothing  else  appears  before  his  eyes, 
consequently  nothing  else  occupies  his  mind.  This  love  is  cor- 
poreal-natural, and  may  be  called  material  love.  Moreover,  this 
love  has  become  impure  by  reason  of  the  separation  of  heavenly 
love  from  it  in  parents.  This  love  could  not  be  separated 
from  its  impurity  unless  man  had  the  power  to  raise  his  under- 
standing into  the  light  of  heaven,  and  to  see  how  he  ought  to  live 
in  order  that  his  love,  as  well  as  his  understanding,  might  be  ele- 
vated into  wisdom.  By  means  of  the  understanding,  love,  that  is, 
the  man,  sees  what  the  evils  are  that  defile  and  corrupt  the  love  ; 
he  also  sees  that  if  he  shuns  those  evils  as  sins  and  renounces 
them,  he  loves  the  things  that  are  opposite  to  those  evils ;  all 
of  which  are  heavenly.  Then  also  he  perceives  the  means  by 
which  he  is  enabled  to  shun  and  renounce  those  evils  as  sins. 
This  the  love,  that  is,  the  man,  sees,  bv  the  exercise  of  his  power 
to  elevate  his  understanding  into  the  light  of  heaven,  which  is 
the  source  of  wisdom.     Then  so  far  as  love  gives  heaven  the 


20-\.  ANGELIC    WISDOM 

first  place  and  the  world  the  second,  and  at  the  same  time 
gives  the  Lord  the  first  place  and  self  the  second,  so  far  love  is 
purged  of  its  uncleannesses  and  is  purified ;  in  other  words,  is 
raised  into  the  heat  of  heaven,  and  united  to  the  light  of  heaven 
in  which  the  understanding  is ;  and  the  marriage  takes  place 
that  is  called  the  marriage  of  good  and  truth,  that  is,  of  love 
and  wisdom.  Any  one  can  comprehend  intelle6lually  and  see 
rationally,  that  so  far  as  he  shuns  and  renounces  theft  and  cheat- 
ing, so  far  will  he  love  sincerity,  rectitude,  and  justice  ;  so  far  as 
he  shuns  and  renounces  revenge  and  hatred,  so  far  will  he  love 
the  neighbor ;  and  so  far  as  he  shuns  and  renounces  adulteries, 
so  far  will  he  love  chastity  ;  and  so  on.  And  yet  scarcely  any 
one  knows  what  there  is  of  heaven  and  the  Lord  in  sincerity, 
rectitude,  justice,  love  towards  the  neighbor,  chastity,  and  other 
affe6lions  of  heavenly  love,  until  he  has  removed  their  opposites. 
When  he  has  removed  the  opposites,  then  he  is  in  those  af- 
fe6lions,  and  therefrom  recognizes  and  sees  them.  Previously 
there  is  a  kind  of  veil  interposed,  that  does,  indeed,  transmit  to 
love  the  light  of  heaven ;  yet  inasmuch  as  the  love  does  not  in 
that  degree  love  its  consort,  wisdom,  it  does  not  receive  it,  yea, 
may  even  contradidl  and  rebuke  it,  when  it  returns  from  its  ele- 
vation. Still  man  comforts  himself  with  the  thought  that  the 
wisdom  of  his  understanding  may  be  made  serviceable  as  a 
means  to  honor,  glory,  or  gain.  Then  man  gives  self  and  the 
world  the  first  place,  and  the  Lord  and  heaven  the  second,  and 
what  has  the  second  place  is  loved  only  so  far  as  it  is  serviceable, 
and  if  it  is  not  serviceable  it  is  disowned  and  rejedled  ;  if  not 
before  death,  then  after  it.  From  all  this  the  truth  is  now 
evident,  that  love  or  the  will  is  purified  in  the  understanding  if 
they  are  elevated  together. 

420*  The  same  thing  is  imaged  in  the  lungs,  whose  ar- 
teries and  veins  correspond  to  the  affe6lions  of  love,  and  whose 
respirations  correspond  to  the  perceptions  and  thoughts  of  the 
understanding,  as  has  been  said  above.  That  the  heart's  blood 
is  purified  of  undigested  matters  in  the  lungs,  and  nourishes 
i.self  with  suitable  food  from  the  inhaled  air,  is  evident  from 
much  observation,  (r.)  That  the  blood  is  purified  of  undigested 
matter  in  the  lungs,  is  evident  not  only  from  the  influent  blood, 
which  is  venous,  and  therefore  filled  with  the  chyle  colieded 
from  food  and  drink,  but  also  from  the  moisture  of  the  outgoing 
breath  and  from  its  odor  as  perceived  by  others,  as  well  as  from 
the  diminished  quantity  of  the  blood  flowing  back  into  the  left 


CONCERNING    DIVINE    LOVE. — N.  420,4^1.  205 

ventricle  of  the  heart.  (2.)  That  the  blood  nourishes  itsell"  with 
suitable  food  from  the  inhaled  air  is  evident  from  the  immense 
volumes  of  odors  and  exhalations  continually  flowing  forth  from 
fields,  gardens,  and  woods  ;  from  the  immense  supply  of  salts  of 
\-arious  kinds  in  the  water  that  rises  from  the  ground  and  from 
rivers  and  ponds,  and  from  the  immense  quantity  of  exhalations 
and  effluvia  from  human  beings  and  animals  with  which  the  air 
is  impregnated.  That  these  things  flow  into  the  lungs  with  the 
inhaled  air  is  undeniable  :  it  is  therefore  undeniable  also  that 
from  them  the  blood  attracts  such  things  as  are  useful  to  it ; 
and  such  things  are  useful  as  correspond  to  the  afledlions  of  its 
love.  For  this  reason  there  are,  in  the  vesicles  or  innermost 
recesses  of  the  lungs,  little  veins  in  great  abundance  with  tiny 
mouths  that  absorb  what  they  want ;  consequently,  the  blood 
that  flows  back  into  the  left  ventricle  of  the  heart  is  changed 
into  arterial  blood  of  brilliant  hue.  These  facts  prove  that  the 
blood  purifies  itself  of  heterogeneous  things  and  nourishes  itself 
with  homogeneous  things.  That  the  blood  in  the  lungs  purifies 
and  nourishes  itself  correspondently  to  the  affedlions  of  the 
mind  is  as  yet  unknown  ;  but  in  the  spiritual  world  it  is  very 
well  known,  for  angels  in  the  heavens  enjoy  only  the  odors  that 
correspond  to  the  love  of  their  wisdom,  while  the  spirits  in  hell 
enjoy  only  the  odors  that  correspond  to  a  love  opposed  to 
wisdom  ;  these  are  foul  odors,  but  the  former  are  perfumes. 
It  follows  that  men  in  the  world  impregnate  their  blood  with 
similar  things  according  to  correspondence  with  the  afle<5]:ions 
of  their  love ;  for  what  the  spirit  of  a  man  loves,  his  blood 
according  to  correspondence  craves  and  by  respiration  attra6ls. 
From  this  correspondence  it  results  that  man,  as  regards  his 
love,  is  purified  if  he  loves  wisdom,  and  is  defiled  if  he  does  not 
love  it.  Moreover,  all  purification  of  man  is  effe6led  by  means 
of  the  truths  of  wisdom,  and  all  pollution  of  man  is  efledled  by 
means  of  falsities  that  are  opposite  to  the  truths  of  wisdom. 

4.21.  (xvii.)  Love  or  the  will  is  defiled  in  the  understanding 
and  by  it,  if  they  are  not  elevated  together. — This  is  because  love, 
if  not  elevated,  remains  impure  (as  stated  above,  n.  419,  420)  ; 
and  while  it  remains  impure  it  loves  what  is  impure,  such  as 
revenge,  halied,  deceit,  blasphemies,  adulteries,  for  these  are 
then  its  affetlions  that  are  called  lusts,  and  it  reje6ls  what  be- 
longs to  charity,  justice,  sincerity,  truth,  and  chastity.  Love  is 
said  to  be  defiled  in  the  understanding,  and  by  it :  in  the  under- 
standing, when  love  is  affedled  by  these  impure  things ;  by  the 
understanding,  when  love  makes  the  things  of  wisdom  to  become 


206  ANGELIC    WISDOM 

its  servants,  and  ^till  more  when  it  perverts,  falsifies,  and  adul- 
terates them.  Of  the  corresponding  state  of  the  heart,  that  is, 
of  its  blood  in  the  lungs,  there  is  no  need  to  say  more 
than  has  been  said  above  (n.  420),  except  that  instead  of  the 
purification  of  the  blood  its  defilement  takes  place ;  and  instead 
,of  the  nutrition  of  the  blood  by  fragrant  odors  its  nutrition  is 
effected  by  stenches,  precisely  as  it  is  in  heaven  and  in  hell. 

4-22*  (xviii.)  Love,  when  purified  by  wisdom  in  the  tinder-- 
standing,  becojnes  spiritual  and  celestial. — Man  is  born  natural, 
but  in  the  measure  in  which  his  understanding  is  raised  into  the 
light  of  heaven,  and  his  love  conjointly  is  raised  into  the  heat 
of  heaven,  he  becomes  spiritual  and  celestial ;  he  then  becomes 
like  a  garden  of  Eden,  which  is  at  once  in  vernal  light  and  ver- 
nal heat.  It  is  not  the  understanding  that  becomes  spiritual  and 
celestial,  but  the  love ;  and  when  the  love  has  so  become,  it 
makes  its  consort,  the  understanding,  spiritual  and  celestial. 
Love  becomes  spiritual  and  celestial  by  a  life  according  to  the 
truths  of  wisdom  which  the  understanding  teaches  and  enforces. 
Love  imbibes  these  truths  by  means  of  its  understanding,  and 
not  from  itself;  for  love  cannot  elevate  itself  unless  it  knows 
truths,  and  these  it  can  learn  only  by  means  of  an  elevated  and 
enlightened  understanding ;  and  then  so  far  as  it  loves  truths  in 
the"  pradice  of  them  so  far  it  is  elevated  ;  for  to  understand  is 
one  thing  and  to  will  is  another ;  or  to  say  is  one  thing  and  to 
do  is  another.  There  are  those  who  understand  and  talk  about 
the  truths  of  wisdom,  yet  neither  will  nor  pra6lice  them.  When, 
therefore,  love  does  put  in  practice  the  truths  of  light  which  it 
understands  and  speaks,  it  is  elevated.  This  one  can  see  from 
reason  alone  ;  for  what  kind  of  a  man  is  he  who  understands 
the  truths  of  wisdom  and  talks  about  them  while  he  lives  con- 
trary to  them,  that  is,  while  his  will  and  condu6l  are  opposed  to 
them  ?  Love  purified  by  wisdom  becomes  spiritual  and  celes- 
tial, for  the  reason  that  man  has  three  degrees  of  life,  called 
natural,  spiritual,  and  celestial  (of  which  in  the  Third  Part  of 
this  Work),  and  he  is  capable  of  elevation  from  one  degree 
into  another.  Yet  he  is  not  elevated  by  wisdom  alone,  but  by 
a  life  according  to  wisdom,  for  a  man's  life  is  his  love.  Conse- 
quently, so  far  as  his  life  is  according  to  wisdom,  so  far  he  loves 
wisdom  ;  and  his  life  is  so  far  according  to  wisdom  as  he  puri- 
fies himself  from  uncleannesses,  which  are  sins  ;  and  so  far  as 
he  does  this  does  he  love  wisdom. 

423*    That  love  purified  by  the  wisdom  in  the  understand- 
ing becomes  spiritual  and  celestial  cannot  be  seen  so  clearly  by 


CONXERNING    DIVINE   LOVE. — N.  422-424.  207 

their  correspondence  with  the  heart  and  lungs,  because  no  one 
can  see  the  quaUty  of  the  blood  by  which  the  lungs  are  kept  in 
their  state  of  respiration.  The  blood  may  abound  in  impurities, 
and  yet  not  be  distinguishable  from  pure  blood.  Moreover, 
the  respiration  of  a  merely  natural  man  appears  the  same  as 
the  respiration  of  a  spiritual  man.  But  the  difference  is  clearly 
discerned  in  heaven,  for  there  every  one  respires  according  to 
the  marriage  of  love  and  wisdom  ;  and  as  the  character  of  angels 
is  recognized  by  that  marriage,  so  is  it  recognized  by  respira- 
tion. For  this  reason  it  is  that  when  one  who  is  not  in  that 
marriage  enters  heaven,  he  is  seized  with  anguish  in  the  breast, 
and  struggles  for  breath  like  a  man  in  the  agonies  of  death  ; 
therefore  he  throws  himself  headlong  from  the  place,  nor  finds 
rest  until  he  is  among  those  who  are  in  a  respiration  similar  to 
his  own  ;  for  then  by  correspondence  he  is  in  similar  affe6lion, 
and  therefore  in  similar  thought.  From  all  this  it  can  be  seen 
that  with  the  spiritual  man  it  is  the  purer  blood,  called  by  some 
the  animal  spirit,  which  is  purified  ;  and  that  it  is  purified  so  far 
as  the  man  is  in  the  marriage  of  love  and  wisdom.  It  is  this 
purer  blood  which  corresponds  most  nearly  to  that  marriage ; 
and  because  this  blood  inflows  into  the  blood  of  the  body,  it 
follows  that  the  latter  blood  is  also  purified  by  means  of  it. 
The  reverse  is  true  of  those  in  whom  love  is  defiled  in  the 
understanding.  But,  as  was  said,  no  one  can  test  this  by  any 
experiment  on  the  blood  ;  but  he  can  by  observing  the  affections 
of  love,  since  these  correspond  to  the  blood. 

4.24.*  (xix.)  Love,  when  defiled  in  the  iinderstanding  and  by 
it,  becomes  iiatiwal,  sensual,  and  corporeal. — Natural  love  sepa- 
rated from  spiritual  love  is  the  opposite  of  spiritual  love  ;  because 
natural  love  is  love  of  self  and  of  the  world,  and  spiritual  love 
is  love  to  the  Lord  and  love  to  the  neighbor ;  and  love  of  self 
and  the  world  looks  downward  and  outward,  and  love  to  the 
Lord  looks  upward  and  inward.  Consequently  when  natural 
love  is  separated  from  spiritual  love  it  cannot  be  elevated  above 
what  is  man's  own,  but  is  immersed  in  it,  and  so  far  as  it  loves 
it,  is  glued  to  it.  Then  if  the  understanding  ascends,  and  sees 
by  the  light  of  heaven  such  things  as  are  of  wisdom,  this  natu- 
ral love  draws  down  such  wisdom,  and  joins  it  to  itself  in  what 
is  its  own  ;  and  there  either  reje6ls  the  things  of  wisdom  or 
falsifies  them  or  encircles  itself  with  them,  that  it  may  talk  about 
them  for  reputation's  sake.  As  natural  love  can  ascend  by 
degrees  and  become  spiritual  and  celestial,  in  the  same  way  it 
can   descend  by  degrees   and   become  sensual  and   corporeal : 


2oS  ANGELIC    WISDOM 

and  it  does  descend  so  far  as  it  loves  dominion  from  no  love  of 
use,  but  solely  from  love  of  self     It  is  this  love  which  is  called 
the  devil.     Those  who  are  in  this  love  are  able  to  speak   and 
a6l  in  the  same  manner  as  those  who  are  in  spiritual  love ;  but 
they  do  this   either  from  memory  or  from   the   understanding 
elevated  by  itself  into  the  light  of  heaven.     Nevertheless,  what 
they  say  and  do  is  comparatively  like  fruit  that  appears  beau- 
tiful on  the  surface  but  is  wholly  rotten  within  ;  or  like  almonds 
which  from  the  shell  appear  sound  but  are  wholly  worm-eaten 
within.    These  things  in  the  spiritual  world  are  called  delusions, 
and  by  means  of  them  harlots,  there  called  sirens,  make  them- 
selves seem  handsome,  and  appear  gaudily  attired  ;    but  when 
the  delusion  is  dissipated  the  sirens  appear  like  ghosts,  and  are 
like  devils  who  make  themselves  angels   of  light.     For  when 
that  corporeal  love  draws  its  understanding  down  from  its  ele- 
vation, as  it  does  when  man  is  alone  and  thinks  from  his  own 
love,  then   he   thinks   against  God   in   favor  of  nature,  against 
heaven  in  favor  of  the  world,  and  against  the  truths  and  goods 
of  the  church   in  favor  of  the  falsities  and  evils  of  hell ;    thus 
against  wisdom.    From  this  the  chara6ler  of  those  who  are  called 
corporeal  men   can    be   seen :    for   they   are   not   corporeal   in 
understanding,  but  corporeal  in  love ;  that  is,  they  are  not  cor- 
poreal in  understanding  when  they  converse  in  public,  but  are 
so  when  they  hold  converse  with  themselves  in  spirit ;  and  being 
such  in  spirit,  therefore  after  death  they  become  both  in  love 
and  in  understanding  spirits  that  are  called  corporeal.     Those 
who  in  the  world  had  been  in  a  supreme  love  of  ruling  from 
the  love  of  self,  and  had  also  surpassed  others  in  elevation  of 
understanding,  then  appear  in  body  like  Egyptian   mummies, 
and  in  mind  gross  and  silly.     Who  in  the  world  at  the  present 
day  is  aware  that  this  love  in  itself  is  of  such  a  nature?     Yet  a 
love  of  ruling  from  love  of  use  is  possible,  but  only  from  love 
of  use  for  the  sake  of  the  common  good,  not  for  the  sake  of 
self    It  is  difficult,  however,  for  man  to  distinguish  the  one  love 
from  the  other,  although  the  difference  between   them   is   like 
that  between  heaven  and  hell.     The  differences  between  these 
two  loves  of  ruling  may  be  seen  in  the  work  on  Heaven  and 
jy^//(n.  551-565). 

425*  (xx.)  The  capacity  to  understand  called  rationality ,  and 
the  capacity  to  a6l  called  freedom,  still  remain. — These  two  capa- 
cities belonging  to  man  have  been  treated  of  above  (n.  264-267). 
Man  has  these  two  faculties  that  he  may  from  being  natural 
become  spiritual,  that  is,  may  be  regenerated.     For,  as  was  said 


CONCERNING    DIVINE    LOVE. — N.  425.  209 

above,  it  is  man's  lo\'e  that  becomes  spiritual,  and  Is  regene- 
rated ;  and  it  cannot  become  spiritual  or  be  regenerated  un- 
less it  knows,  by  means  of  its  understanding,  what  evil  is  and 
what  good  is,  and  therefore  what  truth  is  and  what  falsity  is. 
When  it  knows  this  it  can  choose  either  the  one  or  the  other ; 
and  if  it  chooses  good  it  can,  by  means  of  its  understanding, 
be  instrudled  about  the  means  by  which  to  attain  to  good. 
All  the  means  by  which  man  is  enabled  to  attain  to  good  are 
provided.  It  is  by  rationality  that  man  is  able  to  know  and 
understand  these  means,  and  by  freedom  that  he  is  able  to  will 
and  to  do  them.  Freedom  is  also  the  will  to  know,  to  under- 
stand, and  to  think  these  means.  Those  who  hold  from  church 
doctrine  that  things  spiritual  or  theological  transcend  the  un- 
derstanding, and  are  therefore  to  be  believed  apart  from  the 
understanding,  know  nothing  of  these  capacities  called  ration- 
ality and  freedom.  These  cannot  do  otherwise  than  deny  that 
there  is  a  capacity  called  rationality.  Those,  too,  who  hold  from 
church  doclrine  that  no  one  is  able  to  do  good  from  himself, 
and  consequently  that  good  is  not  to  be  done  from  any  will  to 
be  saved,  cannot  do  otherwise  than  deny,  from  a  principle  of 
religion,  the  existence  of  both  these  capacities  which  belong  to 
man.  Therefore,  those  who  have  confirmed  themselves  in  these 
things,  after  death,  in  agreement  with  their  faith,  are  deprived  of 
both  these  capacities  ;  and  in  place  of  heavenly  freedom,  in  which 
they  might  have  been,  are  in  infernal  freedom,  and  in  place  of 
angelic  wisdom  from  rationality,  in  which  they  might  have  been, 
are  in  infernal  insanity  ;  and  what  is  wonderful,  they  claim  that 
both  these  capacities  have  place  in  doing  what  is  evil  and  in 
thinking  what  is  false,  not  knowing  that  the  exercise  of  freedom 
in  doing  what  is  evil  is  slavery,  and  that  the  exercise  of  the  rea- 
son to  think  what  is  false  is  irrational.  But  it  is  to  be  carefully 
noted  that  these  capacities,  freedom  and  rationality,  are  neither 
of  them  of  man,  but  are  of  the  Lord  in  man,  and  that  they  cannot 
be  appropriated  to  man  as  his  own  ;  nor,  indeed,  can  they  be 
given  to  man  as  his  own,  but  are  continually  of  the  Lord  in  man, 
and  yet  are  never  taken  away  from  man  ;  and  this  because  with- 
out them  man  cannot  be  saved,  for  without  them  he  cannot  be , 
regenerated  (as  has  been  said  above).  For  this  reason  man  is 
instrucled  by  the  church  that  from  himself  he  can  neither  think 
what  is  true  nor  do  what  is  good.  But  inasmuch  as  man  per- 
ceives no  otherwise  than  that  he  thinks  from  himself  what  is  true 
and  does  from  himself  what  is  good,  it  is  very  evident  that  he 
ought  to  believe  that  he  thinks  as  if  from  himself  what  is  true, 


2IO  ANGELIC    WISDOM 

and  does  as  if  from  himself  what  is  good.  For  if  he  does  not 
beUeve  this,  either  he  does  not  think  what  is  true  nor  do  good, 
and  therefore  has  no  reHgion,  or  he  thinks  what  is  true  and 
does  good  from  himself,  and  thus  ascribes  to  himself  that  which 
is  divine.  That  man  ought  to  think  what  is  true  and  do  good 
as  if  from  himself,  may  be  seen  in  the  Doctrine  of  Life  for  the 
New  ferusale})t,  from  beginning  to  end. 

4.26*  (xxi.)  Spiritual  and  celestial  love  is  love  totvards  the 
neighbor  and  love  to  the  Lord;  and  natural  and  sensual  love  is 
love  of  the  world  and  love  of  self. — By  love  towards  the  neigh- 
bor is  meant  the  love  of  uses,  and  by  love  to  the  Lord  is  meant 
the  love  of  doing  uses  (as  has  been  shown  before).  These  loves 
are  spiritual  and  celestial,  because  loving  uses,  and  doing  them 
from  a  love  of  them,  is  different  from  the  love  of  what  is  man's 
own  ;  for  whoever  loves  uses  spiritually  looks  not  to  self,  but 
to  others  outside  of  self  for  whose  good  he  is  moved.  Opposed 
to  these  loves  are  the  loves  of  self  and  of  the  world,  for  these  look 
to  uses  not  for  the  sake  of  others  but  for  the  sake  of  self;  and 
those  who  do  this  invert  divine  order,  and  put  self  in  the  Lord's 
place,  and  the  world  in  the  place  of  heaven  ;  as  a  consequence 
they  look  backward,  away  from  the  Lord  and  away  from  heaven, 
and  looking  backward  away  from  these  is  looking  to  hell.  (More 
about  these  loves  may  be  seen  above,  n.  424).  Yet  man  does  not 
feel  and  perceive  the  love  of  performing  uses  for  the  sake  of  uses 
as  he  feels  and  perceives  the  love  of  performing  uses  for  the  sake 
of  self;  consequently  when  he  is  performing  uses  he  does  not 
know  whether  he  is  doing  them  for  the  sake  of  uses  or  for  the 
sake  of  self.  But  he  may  know  that  he  is  performing  uses  for 
the  sake  of  uses  in  the  measure  in  which  he  shuns  evils  ;  for  so  far 
as  he  shuns  evils,  he  performs  uses  not  from  himself,  but  from 
the  Lord.  For  evil  and  good  are  opposites  ;  consequently  so  far 
as  any  one  is  not  in  evil  he  is  in  good.  No  one  can  be  in  evil 
and  in  good  at  the  same  time,  because  no  one  can  serve  two 
masters  at  the  same  time.  All  this  has  been  said  to  show  that 
,  although  man  does  not  sensibly  perceive  whether  the  uses  which 
he  performs  are  for  the  sake  of  use  or  for  the  sake  of  self,  that 
i§,  whether  the  uses  are  spiritual  or  merely  natural,  still  he  can 
know  it  by  this,  whether  or  not  he  considers  evils  to  be  sins. 
If  he  regards  them  as  sins,  and  for  that  reason  abstains  from 
doing  them,  the  uses  which  he  does  are  spiritual.  And  when 
one  who  does  this  shuns  sins  from  a  feeling  of  aversion,  he  then 
begins  to  have  a  sensible  perception  of  the  love  of  uses  for  the 
sake  of  uses,  and  this  from  spiritual  enjoyment  in  them. 


CONCERNING    DIVINE    LOVE. — N.  426,  427.  211 

4.27.  (xxii.)  //  zs  the  same  with  charity  and  faith  and  their 
conjiinn.ion  as  with  the  will  arid  understanding  and  their  con- 
funnion. — There  are  two  loves,  according  to  which  the  heavens 
are  distin6l,  celestial  love  and  spiritual  love.  Celestial  love  is 
love  to  the  Lord,  and  spiritual  love  is  love  towards  the  neighbor. 
These  loves  are  distinguished  by  this,  that  celestial  love  is  the 
love  of  good,  and  spiritual  love  the  love  of  truth  ;  for  those  who 
are  in  celestial  love  perform  uses  from  love  of  good,  and  those 
in  spiritual  love  from  love  of  truth.  The  marriage  of  celestial 
love  is  with  wisdom,  and  the  marriage  of  spiritual  love  with  in- 
telligence ;  for  it  is  of  wisdom  to  do  good  from  good,  and  it  is  ot 
intelligence  to  do  good  from  truth,  consequently  celestial  love 
does  what  is  good,  and  spiritual  love  does  what  is  true.  The 
difference  between  these  two  loves  can  be  defined  only  in  this 
way,  that  those  who  are  in  celestial  love  have  wisdom  inscribed  on 
their  life,  and  not  on  the  memory,  for  which  reason  they  do  not 
talk  about  divine  truths,  but  do  them  ;  while  those  who  are  in 
spiritual  love  have  wisdom  inscribed  on  their  memory,  therefore 
they  talk  about  divine  truths,  and  do  them  from  principles  in 
the  memory.  Because  those  who  are  in  celestial  love  have 
wisdom  inscribed  on  their  life,  they  perceive  instantly  whether 
whatever  they  hear  is  true  or  not ;  and  when  asked  whether  it 
is  true,  they  answer  only,  It  is,  or  It  is  not.  These  are  they 
who  are  meant  by  the  words  of  the  Lord, 

'Let  your  speech  be  Yea,  yea,  Nay,  nay"  {Malt.  v.  37). 

And  because  they  are  such,  they  are  unwilling  to  hear  any 
thing  about  faith,  saying,  What  is  faith?  is  it  not  wisdom?  and 
what  is  charity?  is  it  not  doing?  And  when  told  that  faith  is 
believing  what  is  not  understood,  they  turn  away,  saying,  The 
man  is  crazy.  These  are  they  who  are  in  the  third  heaven, 
and  who  are  the  wisest  of  all.  Such  have  they  become  who  in 
the  world  have  applied  the  divine  truths  which  they  have  heard 
immediately  to  the  life  by  turning  away  from  evils  as  infernal, 
and  worshiping  the  Lord  alone.  These,  since  they  are  in  inno- 
cence, appear  to  others  as  infants ;  and  since  they  never  talk 
about  the  truths  of  wisdom,  and  there  is  nothing  of  pride  in  their 
discourse,  they  also  appear  simple.  Nevertheless,  when  they 
hear  any  one  speaking,  they  perceive  by  the  tone  all  things 
of  his  love,  and  by  what  he  says  all  things  of  his  intelligence. 
These  are  they  who  are  in  the  marriage  of  love  and  wisdom 
from  the  Lord  ;  and  who  represent  the  heart  region  of  heaven, 
mentioned  above. 


212  ANGELIC    WISDOM 

428*  Those  who  are  in  spiritual  love,  which  is  love  towards 
the  neighbor,  do  not  have  wisdom  inscribed  on  their  life,  but 
intelligence  ;  for  it  is  of  wisdom  to  do  good  from  an  affection  for 
good,  while  it  is  of  intelligence  to  do  good  from  an  affection 
for  truth  (as  has  been  said  above).  Neither  do  these  know  what 
faith  is.  When  faith  is  mentioned  they  understand  truth,  and 
when  charity  is  mentioned  they  understand  doing  the  truth ; 
and  when  told  that  they  must  believe,  they  call  it  empty  talk,  and 
ask.  Who  does  not  believe  what  is  true?  This  they  say  because 
they  see  truth  in  the  light  of  their  own  heaven  ;  and  to  believe 
what  they  do  not  see  they  call  either  simplicity  or  foolishness. 
These  are  they  who  constitute  the  lung  region  of  heaven,  also 
mentioned  above. 

4290  But  those  who  are  in  spiritual-natural  love  have 
neither  wisdom  nor  intelligence  inscribed  on  their  life,  but  only 
something  of  faith  out  of  the  Word,  so  far  as  this  has  been 
conjoined  with  charity.  Inasmuch  as  these  do  not  know  what 
charity  is,  or  whether  faith  be  truth,  they  cannot  be  among 
those  in  the  heavens  who  are  in  wisdom  and  intelligence,  but 
among  those  who  are  in  knowledge  only.  Yet  such  of  them 
as  have  shunneci  evils  as  sins  are  in  the  outmost  heaven,  and 
are  in  a  light  there  like  the  light  of  the  moon  by  night ;  while 
those  who  have  not  confirmed  themselves  in  a  faith  in  what  is 
unknown,  but  have  cherished  an  affection  for  truth,  are  instru61ed 
by  angels,  and  according  to  their  reception  of  truths  and  a  life 
in  agreement  therewith,  are  raised  into  the  societies  of  those 
who  are  in  spiritual  love  and  therefore  in  intelligence.  These 
become  spiritual,  the  rest  remaining  spiritual-natural.  But  those 
who  have  lived  in  faith  separate  from  charity  are  removed,  and 
sent  away  into  deserts,  because  they  are  not  in  any  good,  thus 
not  in  any  marriage  of  good  and  truth,  in  which  all  are  who 
are  in  the  heavens. 

430.  All  that  has  been  said  of  love  and  wisdom  in  this 
Part  may  be  said  of  charity  and  faith,  if  by  charity  spiritual 
love  is  understood,  and  by  faitli«the  truth  that  produces  intel- 
ligence. It  is  the  same  whether  the  terms  will  and  understand- 
ing, or  love  and  intelligence  be  used,  since  the  will  is  the  recep- 
tacle of  love,  and  the  understanding  of  intelligence. 

431.  To  this  I  will  add  the  following  notable  experience  : — 
In  heaven  all  who  perform  uses  from  an  afife6lion  for  use  are  wise 
and  happy  above  others,  because  of  the  common  sphere  which 
they  enjoy  ;  and  with  them  performing  uses  is  ailing  sincerely, 
uprightly,  justly,  and  faithfully  in  the  work  proper  to  the  callinj^ 


CON'CERXIXG    DIVINE    LOVE. — N.  42S-432.  213 

of  each.  This  they  call  charity  ;  and  a6ls  of  worship  they  call 
signs  of  charity,  and  other  things  they  call  obligations  and 
favors ;  saying  that  when  one  performs  the  duties  of  his  calling 
sincerely,  uprightly,  justly,  and  faithfully,  the  good  of  the  com- 
munity is  maintained  and  perpetuated,  and  that  this  is  to  "be  in 
the  Lord,"  because  all  that  flows  in  from  the  Lord  is  use,  and  it 
flows  in  from  the  parts  into  the  community,  and  flows  out  from 
the  community  to  the  parts.  The  parts  there  are  angels,  and 
the  community  is  a  society  of  them. 


What  man's  beginning  is  from  conception. 

4.32*  What  man's  initial  or  primitive  form  is  in  the  womb 
after  conception  no  one  can  know,  because  it  cannot  be  seen ; 
moreover,  it  is  made  up  of  spiritual  substance,  which  is  not  visi- 
ble by  natural  light.  Now  because  there  are  some  in  the  world 
who  are  eager  to  investigate  even  the  primitive  form  of  man, 
which  is  seed  from  the  father,  from  which  conception  is  ef- 
fected, and  because  many  of  these  have  fallen  into  the  error  ol 
thinking  that  man  is  in  his  fulness  from  his  first,  which  is  the 
rudiment,  and  is  afterwards  perfe6led  by  growth,  it  has  been 
disclosed  to  me  what  that  rudiment  or  first  is  in  its  form. 
It  has  been  disclosed  to  me  by  angels,  to  whom  it  was  revealed 
by  the  Lord ;  and  because  they  had  made  it  a  part  of  their 
wisdom,  and  it  is  the  enjoyment  of  their  wisdom  to  commu- 
nicate to  others  what  they  know,  permission  having  been 
granted,  they  presented  before  my  eyes  in  the  light  of  heaven 
a  type  of  man's  initial  form,  which  w^as  as  follows  : — There 
appeared  as  it  were  a  tiny  image  of  a  brain  with  a  delicate 
delineation  of  something  like  a  face  in  front,  with  no  append- 
age. This  primitive  in  the  upper  convex  part  was  a  strudlure 
of  contiguous  globules  or  spherules,  and  each  spherule  was  a 
joining  together  of  those  more  minute,  and  each  of  these  in  like 
manner  of  those  still  more  minute.  It  was  thus  of  three  de- 
grees. In  front,  in  the  flat  part,  a  kind  of  delineation  ap- 
peared for  a  face.  The  convex  part  was  covered  round  about 
with  a  most  fine  skin  or  membrane  which  was  transparent.  The 
convex  part,  which  was  a  type  of  the  brain  in  least  forms, 
was  also  divided  into  two  beds,  as  it  were,  just  as  the  brain 
in  its  larger  form  is  divided  into  two  hemispheres.  It  was 
told  me  that  the  right  bed  was  the  receptacle  of  love,  and 
the  left  the  receptacle  of  wisdom  ;   and  that  by  wonderful  in- 


2:4  ANGELIC    WISDOM 

tervveavings  these  were,  as  it  were,  consorts  and  partners.  It 
was  further  shown  in  the  light  of  heaven,  which  fell  brightly 
on  it,  that  the  structure  of  this  little  brain  within, as  to  position 
and  movement,  was  in  the  order  and  form  of  heaven,  and  that 
its  outer  structure  was  in  dire6l  opposition  to  that  order  and 
form.  After  these  things  were  seen  and  pointed  out,  the  an- 
gels said  that  the  two  interior  degrees,  which  were  in  the  order 
and  form  of  heaven,  were  the  receptacles  of  love  and  wisdom 
from  the  Lord  ;  and  that  the  exterior  degree,  which  was  in 
dire6l  opposition  to  the  order  and  form  of  heaven,  was  the 
receptacle  of  infernal  love  and  insanity ;  for  the  reason  that 
man,  by  hereditary  corruption,  is  born  into  evils  of  every  kind, 
and  these  evils  reside  there  in  the  outermosts  ;  and  that  this 
corruption  cannot  be  put  away,  unless  the  higher  degrees  are 
opened,  which,  as  was  said,  are  receptacles  of  love  and  wisdom 
from  the  Lord.  And  as  love  and  wisdom  are  very  man,  for 
love  and  wisdom  in  their  essence  are  the  Lord,  and  this  primi- 
tive of  man  is  a  receptacle,  it  follows  that  in  that  primitive  there 
is  a  continual  effort  towards  the  human  form,  which  also  it 
gradually  assumes. 


CONCERNING    DIVINE    LOVE.  il 


INDEX    OF    WORDS. 


Abstract. — Abstradl  things,  being  universals,  ^re  often  better  comprehenJed  than 

things  applied  (ii.  228). 
Aconites. — Origin  of  aconites  (n.  339). 
Acts. — Acls  of  the  body  contain  in  them  all  the  prio.-  things  from  which  'hey 

exist  (n.  277,  278). 
Action  and  Reaction. — Adlion  derives  its  esse  from  love,  its  quality  from  intelli- 
gence (n.  406), 
In  life  alone  there  is  adHon;  readlion  is  caused  by  the  adlion  of  life  (n.  68). 
In  things  greatest  and  least  of  the  universe,  both  living  and  dead,  there  is 

adtion  and  reacflion  (n.  263). 
Without  readlion,  adlion  would  cease  (n.  2bo). 

The  equilibrium  of  all  things  is  from  acflion  and  readlion  (n.  68,  263;. 
Adam. — {See  n.  287,  325). 

Errors  respediing  Adam  (n.  117,  269). 
Adoration  and  worship  flow  from  softening  of  the  heart  and  humiliation  (n.  335). 
Affection. — Afifedlion  a  determination  of  love  (n.  410). 
Is  of  the  will,  because  it  is  of  love  (n.  372). 
Arises  from  Divine  Love  (n.  33). 
Affeclion  and  thought  are  possible  only  by  means  of  atmospheres  purer  than 

air  (n.  176). 
From  aftedtion  for  knowing  springs  affedtion  for  truth ;    from  affedlion  for 
understanding  springs  perception  of  truth;  and  from  affedlion  for  seeing 
truth  springs  thought  (n.  404). 
Affedlion  is  related  to  thought  as  the  tone  is  to  speech  (n.  372). 
Affedlion  is  not  perceived  except  by  something  pleasant  in  thinking,  speak- 
ing, and  adling,  which  is  hardly  noticed  (n.  364). 
Affedlion,  thought,  and  adlion,  are  in  a  series  of  discrete  degrees  (n.  214). 
Affedlions,  which  are  ol  love,  are  imaged  forth  in  the  face ;  and  thoughts, 

which  are  of  wisdom,  are  revealed  in  the  sparkle  of  the  eyes  (n.  365). 
Tlioughts,  perceptions,  and  affedlions  are  substances  and  forms,  not  entities 
abstradled  from  real  and  adlual  substance  or  form  (n.  42) ;  are  not  possi- 
ble outside  of  their  subjedls,  but  are  states  of  subjedls  (n.  209,  224,  291). 
All  operations  of  love  or  the  will  outside  of  the  understanding  have  relation 

not  to  affedlions  for  truth,  but  to  affedlions  for  good  (n.  404). 
Affedlions  of  love  correspond  to  the  blood  (n.  423).     [See  Thought.) 
Air. — Air  is  the  lowest  of  the  three  atmospheres  (n.  176), 

Its  pressure  and  adlion  on  the  body  (n.  176). 
All-providing. — It  can  to  some  extent  be  seen  and  comprehended  how  God  can 

be  all-providing  (n.  21) 
Anatomy. — Confirmations  drawn  from  the  anatomy  of  the  brain  (n.  366);  of  the 
heart  (n.  399) ;  of  the  embr)'o  (n.  401). 
Conjundion  of  the  heart  with  the  lungs  (n.  403,  408) ;  strudbire  of  the  lungs 
(n-  405,  412) ;  respiration  of  the  lungs  (n.  408) ;  operations  of  the  heart 
(n.  410) ;  arteries,  veins,  and  air  vessels  (n.  412)  ;  purification  and  nour 
ishment  of  the  blood  (n.  420).     [See  also  n.  365,  373. ■> 


2\6  ANGELIC    WISDOM 

Angel. — Love  and  wisdom  are  what  make  the  angel,  and  these  two  are  the  Lcrd's ; 

angels  are  angels  from  the  Lord,  and  not  from  what  is  their  own  (n. 

114). 
Angels,  equally  with  men,  have  an  internal  and  an  external  (n.  87). 
They  breathe,  speak,  and  hear  in  the  spiritual  world  just  as  men  do  in  the 

natural  world  (n.  176). 
They  have  each  and  all  things  that  men  have  on  earth  (n.  135). 
They  appear  in  the  place  where  their  thought  is  (n.  285). 
All  that  appears  around  them  is  produced  or  created  from  them  (n.  322) 
The  angel  of  heaven  and  the  man  of  the  church  aeft  as  one  through  con- 

jundlion  (n.  118). 
When  angels  speak  with  man  it  is  in  a  natural  language,  which  is  the  man's 

mother  tongue  (n.  257). 
The  enjoyment  of  the  wisdom  of  angels  is  to  communicate  to  others  what 

they  know  (n.  432). 
Angelic. — The  very  angelic  state  is  the  reception  of  love  and  wisdom  in  like 

measure  (n.  102). 
The  very  angelic  itself  of  heaven  is  Love  Divine  and  Wisdom  Divine  (n. 

114)- 
Animal  Kingdom. — Forms  of  uses  in  this  kingdom  (n.  316). 

Relation  to  man  in  each  and  all  things  of  the  animal  kingdom  (n.  61). 
Animalcules. — Noxious  animalcules,  their  origin  (n.  341—343). 
Animals. — Their  origin,  and  how  they  are  produced  (n.  340,  346,  351). 

There  are  in  them  degrees  of  both  kinds  (n.  225). 

Marvellous  things  in  their  instindt  (n.  60,  61). 

The  knowledge  possessed  by  animals  implanted  in  them  (n.  134). 

Waves  of  effluvia  continually  flow  forth  from  animals  (n.  293). 

The  animals  which  appear  in  the  spiritual  world  are  mere  correspondences 

(n-  339)- 
Antipodes. — Those  in  the  hells  compared  to  the  antipodes  (n,  275). 
Aorta. — {See  n.  405,  412,  413,  415.) 

Appearances. — Appearances  are  the  first  things  out  of  which  the  human  mind 
forms  its  understanding,  and  can  be  shaken  off  only  by  the  exploration  of 
causes  (n.  40). 
So  long  as  appearances  remain  appearances  they  are  apparent  truths;  but 
when  they  are  accepted  as  real  truths  they  become  falsities  and  fallacies 
(n.  108). 
Effecfl;  of  speaking  from  appearances  (n.  349). 
{See  also  n.  7,  10,  73,  109,  no,  113,  125,  363.) 
Appetites. — Appetites  are  derivations  from  love  or  the  will  (n.  363). 
Arcana. — Arcana  concerning  the  Lord  (n.  221,  223);    the  Word  (n.  221);    the 
natural  mind  in  man  (n.  257) ;  the  sun  of  the  spiritual  world  (n.  294). 
Arms. — In  the  Word,  "arms"  signify  power  (n.  220). 

The  right  arm  has  reference  to  the  good  of  truth,  the  left  to  the  truth  of 
good  (n.  384,  409). 
Arteries. — Pulsation  of  the  arteries  with  spirits  and  angels  (n.  391). 
Bronchial  and  pulmonary  arteries  (n.  405,  407,  412,  413,  420). 
Arteries  correspond  to  affedlions,  and  in  the  lungs  to  affecfiions  for  truth  (n. 
412,  420). 
Ascension. — Threefold  ascension  of  degrees  of  height  (n.  235). 

There  are  six  degrees  of  ascent, — namely,  three  in  the  natural,  and  three 
in  the  spiritual  world  (n.  66,  67). 
Ashur.     \ — In  the  Word,  "Ashur"  or  "Assyria"  signifies  the  church  in  respecfl 
Assyria,  j     to  intelligence  (n.  325). 
Atheists. — Those  who  become  atheists  (n.  349). 

Their  condition  in  the  spiritual  world  (n.  357). 
Atmospheres. — Atmospheres  are  receptacles  and  containants  of  heat  and  light 
(n.  183,  191,  296,  299). 


CONCERNING    DIVINE    LOVE.  217 

There  are  atmospheres  in  the  spiritual  world,  just  as  in  the  natural  world, 

only  the  former  are  spiritual,  while  the  latter  are  natural  (n.  173, 178). 
Both  are  divided  substances  or  minute  fonns  (n.  174). 
Difference  between  spiritual  and  natural  atmospheres  (n.  175). 
The  atmospheres  in  both  worlds,  in  their  outmosts,  close  into  such  substances 

and  matters  as  are  on  the  earth  (n.  302-304). 
Respiration,  speech,  and  hearing  are  efifecled  by  means  of  a  lowest  atmosphere 

which  is  called  air;    sight  is  possible  only  by  means  of  an  atmosphere 

purer  than  air ;  thought  and  affection  are  not  possible  except  by  means 

of  still  purer  atmospheres  (n.  176). 
All  things  belonging  to  the  bodies  of  spirits  and  angels  are  held  together 

in  connection,  form,  and  order  by  means  of  atmospheres  (n.  152, 176). 
Atmospheres  are  acflive  forces  (n.  178). 
There  are  degrees  of  both  kinds  in  the  atmospheres  of  both  worlds  (n.  225, 

184). 
(See  a/so  n.  147,  158,  300,  310.) 
Auricles. — {See  n.  403,  408.) 

Autumn. — In  the  Word,  "autumn"  signifies  the  decline  of  the  church  (n.  73), 
Azygos,  Vena. — {Seen.  405.) 


Bark. —  How  vegetation  is  brought  about  through  the  outer  and  mner  bark  (n. 

314). 
Basilisks. — Their  origin  (n.  341). 
Bats. — Their  origin  (n.  339). 
Beasts. — Why  they  cannot  speak  (n.  255). 

The  sensual  man  differs  from  the  beast  only  in  this,  that  he  can  fill  his  mem- 
ory with  information,  and  thtnk  and  speak  therefrom  (n.  255). 
{See  also  n.  345). 
Beauty. — The  beauty  of  angels  is  a  form  of  their  love  (n.  358,  411). 
Bees. — Their  wonderful  doings  (n.  355,  356). 
Believe. — To  believe  what  is  not  understood  is  not  faith  (n.  427). 

To  believe  blindly  the  theological  things  which  councils  and  certain  leaders 
of  the  church  have  decreed,  banishes  from  the  sight  of  man  everything 
of  religion,  that  is,  everything  spiritual  (n.  374). 
Betrothals  of  love,  or  of  the  will,  with  wisdom  or  the  understanding  (n.  402). 
Bird. — Representing  the  affecflion  of  an  angel  (n.  344). 
The  spiritual  is  like  a  bird  of  paradise  (n.  374). 
Knowledge  implanted  in  birds  (n.  134). 
Wonderful  instincfls  of  birds  (n.  353). 
Birth. — The  state  of  the  animal  before  birth  is  like  the  state  of  the  seed  m  the 
earth  while  taking  root ;  the  state  after  birth  until  the  animal  becomes 
prolific  is  like  the  growth  of  the  tree  until  it  reaches  the  state  of  fruit- 
bearing  (n.  316). 
Blood. — {See  n.  370,  380,  401,  405.) 

The  affeclions  of  the  love  correspond  to  blood  (n.  423). 

The  blood  in  the  lungs  purifies  and  nourishes  itself  correspondently  to  the 

affec'lions  of  the  mind  (n.  420). 
What  the  spirit  of  a  man  loves,  his  blood,  according  to  correspondence, 

craves  and  attracts  by  respiration  (n.  420). 
Why  blood,  in  the  Word,  is  called  the  soul  (n.  379). 
Arterial  blood  (n.  420). 
Body. — The  body  of  man  is  the  mind's  external  which  feels  and  acfts  (n.  369J. 

All  things  of  the  body  are  derivatives,  that  is,  are  things  construcfled  by  fibres 
out  of  first  principles,  which  are  receptacles  of  love  and  wisdom  (n.  369), 
All  things  of  the  body  have  relation  to  the  heart  and  lungs  (n.  372). 
The  life  of  the  body  depends  on  the  correspondence  of  its  pulse  and  respir 
ation  with  the  pulse  and  respiration  of  the  spirit  (n.  390 ). 


2 1  IS  ANGELIC   WISDOM 

The  body  is  a  form  corresponding  to  the  understanding  and  will  (n.  136). 

Formation  of  the  body  in  the  womb  (n.  400). 

The  bodies  of  men  can  begin  and  continue  to  exist  only  under  both  suns 

(n.  112). 
The  substances  which  constitute  the  cutaneous  covering  of  the  spiritual 

body  (n.  257,  388). 
The  Lord  rose  again  with  the  whole  body,  differently  from  any  man  (n.  221). 
Bones. — How  formed  (n.  304). 
Brain. — Its  organization  (n.  366,  373,  432). 
Injury  to  the  brain  (n.  365). 
The  life  of  man  in  its  first  principles  is  in  the  brains,  and  in  its  derivatives 

in  the  body  (n.  365). 
In  the  brain  are  substances  and  forms  innumerable,  in  which  every  interior 
sense  which  pertains  to  the  understanding  and  will  has  its  seat  (n.  42), 
The  cereliellum  is  especially  the  organ  of  the  will,  and  the  cerebrum  of 

the  understanding  (n.  384). 
(See  also  n.  367,  370,  409.) 
Breadth. — In  the  Word,  "breadth"  signifies  the  truth  of  a  thing  (n,  71). 
Breast. — The  dwelling  place  of  the  heart  and  lungs  (n.  402,  403). 
Breath. — Why  men  believe  the  soul  or  spirit  to  be  an  airy  something  like  breatb 
from  the  lungs  (n.  383). 
The  Lord  called  "  the  breath  of  life"  (n.  383). 
Bronchia. — Ramifications  of  the  bronchia  in  the  lungs,  correspondence  of  (n. 

405,  412-415). 
Butterflies. — Metamorphosis  of  caterpillars  into  butterflies  (n.  354) 

Canaan. — The  state  of  that  land  corresponds  to  the  state  of  its  inhabitants  (n.  345). 
Capacities. — Man  has  two  capacities  for  life,  from  one  of  which  he  has  will, 
from  the  other  understanding  (n.  30). 
Rationality  and  freedom  are  the  two  capacities  from  the  Lord  in  man 

which  distinguish  him  from  the  beasts  (n.  240,  264). 
Use  and  misuse  of  these  (n.  267). 

Are  never  taken  away ;  devils  have  them  as  well  as  angels  (n.  162). 
Cardiac. — Cardiac  kingdom  of  the  heavens  that  where  love  reigns  (n.  381). 

Represented  by  those  who  are  in  the  marriage  of  love  and  wisdom  from 

the  Lord  (n.  427). 
Cardiac  and  pulmonic  movements  in  the  body  (n.  391,  392), 
Cartilages. — ^How  formed  (n.  304). 
Caterpillars. — Their  change  into  butterflies  (n.  354). 

Cause. — A  cause  alone  not  possible  without  an  end  from  which  and  an  effect 
in  which  it  is  (n.  167). 
The  principal  cause  not  perceived  in  the  instrumental  cause  otherwise 

than  as  one  with  it  (n.  4). 
Nothing  of  the  real  truth  about  cause  can  become  known  without  a  know! 

edge  of  degrees  of  both  kinds  (n.  188). 
All  causes  are  in  the  spiritual  world  (n.  I19). 
In  causes  there  is  nothing  essential  except  the  end  (n.  197). 
Causes  produce  eff'edls,  not  continuously  but  discretely  (n.  185). 
Causes  reveal  eff"e6ls  (n.  119). 
To  know  effedls  from  causes  is  to  be  wise;  but  to  search  for  causes  from 

efi'edts  is  not  to  be  wise  (n.  119). 
Causes  can  be  seen  rationally  yet  not  clearly  except  by  means  of  effedls 
(n.  375).     (See  End  and  Effect) 
Cellular. — Cellular  substance  in  the  lungs,  of  what  it  consists  (n.  413);  its  two- 
fold acflion  (n.  413^ 
Changes. — Changes  of  state  impossible  without  a  substantial  form  as  a  subjedt; 
just  as  sigln  is  inijiossible  without  an  eye  (n.  273). 


CO.XCERNING    DIVINE    LOVE.  21 9 

Charity. — Charity  is  al!  the  work  of  his  caUing  which  a  man  does  from  the  Lord 
(n.  253);  is  of  affecflion  (n.  214). 
Charity  and  faith  are  essentials  of  the  church  (n.  253):  are  substance  and 
lorm,  and  not  abstractions;   are  not  possible  outside  of  subjecfls  wliich 
are  substances,  but  are  states  of  subjects  (n.  209). 
Charity,  faith,  and  good  works  are  in  a  series  of  discrete  degrees  (n.  214). 
Acling  sincerely,  uprightly,  justly,  and  faithfully  in  the  work  proper  to  the 
calling  of  each  is  what  the  angels  call  charity  (n.  431). 
Church. — Difference  between  the  churches  before  and  after  the  Lord's  advent 
(n.  233). 
By  a  man  of  the  church  is  meant  a  man  in  whom  the  church  is  fn.  118). 
A  man  of  the  church  is  an  angel  in  respedl  to  his  interiors  (n.  118). 
In  the  Word,  times  of  the  day  and  seasons  of  the  year  signify  states  of  the 
church  (n.  73). 
Cineritious. — Cineritious  substances  in  the  brain,  what  they  are  (n.  316). 
Civil  matters. — Civil  matters  are  not  abstract  but  are  substantial ;    do  not  exist 
outside  of  subjecfls  which  are  substances,  but  are  states  of  subjecfls  (n. 
209). 
Clouds. — By  "  clouds,"  in  the  Word,  are  meant  spiritual  clouds,  which  are  thoughts. 
In  the  spiritual  world,  thoughts   from  truths  appear   as  shining  white 
clouds,  but  thoughts  from  falsities  as  black  clouds  (n.  147). 
Colors. — There  are  all  kinds  of  colors  in  the  spiritual  world,  of  which  red  and 
white  are  the  fundamental,  the  rest  deriving  their  varieties  from  these 
and  their  0]5posites,  which  are  dusky  fire  color  and  black  (n.  380).    (See 
also  n.  348). 
Communication. — Communication  between  the  three  heavens  is  made  only  through 
correspondences  (n.  202). 
Likewise  between  the  natural  and  spiritual  man  or  mind  (n.  90,  252). 
Communication  by  correspondences  is  not  sensibly  felt  (n.  23S) ;  is  perceived 
in  the  understanding  only  by  the  fadt  that  truths  are  seen  in  light ;   and 
is  perceived  in  the  will  only  by  the  facfl  that  uses  are  performed  from 
afifecliion  (n.  252). 
Composites. — All  composites  consist  of  degrees  of  height  or  discrete  degrees  (n. 

184,  190). 
Conatus. — Conatus  does  nothing  of  itself,  but  acfls  through  forces  coiTesponding 
to  it,  thereby  producing  visible  motion ;  it  is  the  all  in  forces,  and  through 
forces  is  the  all  in  motion  (n.  21S). 
In  earths  there  is  a  conatus  to  produce  uses  in  form-,  (n.  310-312). 
Within  every  thing  spiritual  there  is  a  conatus  to  clothe  itself  with  a  body 

.  .("•343)- 
Living  conatus  in  man  is  his  will  united  to  his  understanding  (n.  210). 
{See  Force  and  Motion.) 
Conception.  —  Conception  of  a  man  from  his  father  is  not  a  conception  of  life  (n.  6). 
Conclusion. — Pertains  to  both  love  and  wisdom  (n.  363). 

Confirm. — The  natural  man  is  able  to  confirm  whatever  he  wishes.     Evils  and 
falsities  of  every  kind  can  be  confirmed  (n.  267).     When  confirmed  in 
man  they  are  permanent,  and  come  to  be  of  his  love  and  life  (n.  268). 
Confirmations. — Confirmation  in  favor  of  the  Divine  from  the  wonderful  things 
in  nature  (n.  35^-356). 
Every  one  should  beware  of  confirmations  in  favor  of  nature  (n.  357). 
Confirming  evil  and  falsity  is  a  closing  up  of  heaven  (n.  268). 
Conjunction. — That  there  may  be  conjuncflion  there  must  be  reciprocation  (n.  48, 
115,  410). 
ConjuncfKon  of  the  Lord  with  an  angel  (n.  115). 
Of  the  spirit  with  the  body  (n.  390). 

Of  the  will  and  understanding ;   of  charity  and  faith ;    of  love  and  wisdom 
(n.  371-431)- 


220  ANGELIC    WISDOM 

The  conjundlion  of  love  and  wisdom  can  be  seen  effigied  in  the  conjunction 

of  the  lungs  and  the  heart  (n.  415). 
Their  conjuniflion  by  correspondence  is  of  such  a  nature  that  as  one  adls  so 
does  the  other  (n.  405). 
Consent. — Pertains  to  both  love  and  vvisdoiri  (n.  363). 
Coniiguity. — By  contiguity,  not  by  continuity,  can  anything  created  be  conjoined 

to  the  Lord  (n.  56). 
.Continuity. — Influx  is  eflecled  not  by  continuity  but  by  correspondence  (n.  88). 

What  is  continuous  from  God  is  God  (n.  55). 
Contraction. — Contraclion  of  the  spiritual  degree  is  like  the  turning  back  of  a 

spiral  in  the  opposite  direcflion  (n.  254). 
Corporeal. — Corporeal  men  and  spirits,  what  they  are  (n.  424). 
Correspondence. — There  is  correspondence  of  spiritual  things  with  natural,  and 
thereljy  conjundlion  (n.  374). 
There  is  nothing  in  the  universe  which  has  not  correspondence  with  some- 
thing in  man,  not  only  with  his  affedlions  and  their  thoughts,  but  also 
with  his  bodily  organs  and  viscera ;  not  with  these  as  substances,  but  as 
uses  (n.  324). 
Things  which  correspond  adl  in  the  same  way,  except  that  one  is  natural 

and  the  other  spiritual  (n.  399). 
The  chief  correspondences  enumerated  (n.  377). 
Cortical. — The  cortical  substance  of  the  brain,  what  it  is  (n.  366,  373). 
Covering. — Eveiy  discrete  degree  is  made  distindl  from  the  others  by  coverings 
of  its  own,  and  all  the  degrees  together  are  made  distincft  by  means  of  a 
general  covering,  which  communicates  with  interiors  and  inmosts  (n. 
194). 
Cutaneous  covering  of  the  spnitual  body,  what  composes  it  (n.  257,  3S8). 
How  vegetation  is  effecfted  through  its  coverings  (n.  314) 
Creation. — Everything  has  been  created  for  man  as  its  end  (n.  170). 

In  eveiy  thing  created  there  are  these  three,  end,  cause,  and  effedl  (n.  154). 
To  be  "created  into  the  image  and  likeness  of  God"  is  to  be  created  into 

the  form  of  love  and  wisdom  (n.  287,  358). 
Creation  of  the  universe  (n.  52-60,  151-156,  163-172) ;    was  not  wrought 
from  space  to  space,  nor  from  time  to  time  (n.  156) ;   is  brought  within 
conception  if  space  and  time  are  removed  from  the  thought  (n.  155). 
The  end  of  creation  is  that  all  things  may  return  to  the  Creator,  and  that 

there  may  be  conjuncflion  (n.  167-172). 
The  end  of  the  creation  of  the  universe  is  the  existence  of  the  angelic 

heaven  from  the  human  race  (n.  329). 
In  all  forms  of  uses  there  is  an  image  of  creation  (n.  313-316). 
Crocodiles. — Whence  they  originated  (n.  339,  341). 


Days. — In  the  Word,  "days"  signify  states  (n.  73). 

Dead. — Everything  which  derives  its  origin  from  the  sun  of  the  natural  world  is 
dead  (n.  157). 
What  is  dead  does  not  adl  at  all  from  itself,  but  is  a<5ted  upon  (n.  157). 
He  is  said  to  be  dead  whose  mind  is  a  hell  (n.  276). 
Death. — When  death  of  the  body  lakes  place  ^n.  390). 

What  man  becomes  when  he  dies  (n.  90). 
Decrease. — Decrease  of  spiritual  heat  and  light  is  effecfled  by  degrees  (n.  94, 186). 
In  heaven,  and  in  each  society  of  heaven,  light  decreases  from  the  middle 
to  the  outskirts  (n.  253). 
Degrees. — Degrees  are  of  a  twofold  kind,  degi-ees  of  height  or  discrete  degrees, 
and  degrees  of  breadth  or  continuous  degrees  (n.  184-188). 
Lessenings  or  decreasings  from  grosser  to  finer,  or  rather  growths  and  in- 
creasings  from  finer  lf>  grosser,  are  called  continuous  degrees.     DiscretP 


CONCERNING    DIVINE    LOVE.  221 

degrees  are  entirely  different,  they  are  like  end,  cause,  and  effedl  (n. 
184).     (See  a/so  n.  65-68.) 
Delusions. — Delusions  in  the  spiritual  world  (n.  424). 
Denial. — The  denial  of  God,  and  in  the  Christian  world,  the  denial  of  the  Divinity 

of  the  Lord,  constitutes  hell  (n.  13). 
Derivatives. — All  things  of  the  body  are  derivatives,  that  is,  are  things  construcfled 
by  means  of  fibres  out  of  iirst  principles,  which  are  receptacles  of  love 
and  wisdom  (n.  369). 
The  will  and  understanding  aie  in  their  derivatives  in  the  body  (n.  365,  387). 
Wherever  first  principles  go,  their  derivatives  follow,  and  cannot  be  sepa- 
rated (n.  369). 
Desires. — Desires  are  derivatives  from  love  (n.  363). 
Determination. — Determination  to  adlion  pertains  to  both  love  and  wisdom  (n. 

363). 
Devil. — The  love  of  ruling  from  the  love  of  self  is  called  the  "devil,"  and  the  affec- 
tions of  the  false,  with  the  thoughts  arising  out  of  that  love,  are  called 
his  "  crew  "  (n.  273,  424).     {Sc'e  Satan.) 
Diaphragm. — Its  relations  to  the  lungs  (n.  384,  402,  403,  408). 
Diastole.— [St'c  Systole.) 

Difference. — Difference  between  heat  and  light  in  the  spiritual  world,  and  heat  and 
light  in  the  natural  world  (n.  89). 
Between  angels  and  men  (n.  112). 
Between  in  itse//  and  /rom  itself  {Vi.  76). 
Between  spiritual  and  natural  atmospheres  (n.  175). 
How  the  three  heavens  differ  (n.  202). 
Difference  between  the  life  of  a  man  merely  natural  and  the  life  of  a  beast 

(n.  255). 
Between  natural  and  spiritual,  and  between  the  thoughts  of  angels  and  those 
of  men  (n.  294,  295) ;  between  celestial  love  and  spiritual  love  (n.  427) ; 
between  spiritual  and  natural  speech  (n.  70,  295). 
Discrete. — To  acfl  by  what  is  discrete  is  to  acl  by  correspondences  (n.  219). 
Distance. — Interior  thought  does  not  cause  distance,  but  exterior  thought,  which 
a6ts  as  one  with  the  sight  of  the  eyes  (n.  130). 
Distances  in  the  spiritual  world  are  appearances  (n.  108-112,  113,  124);  they 
are  appearances  according  to  spiritual  affinities  which  are  of  love  and 
wisdom,  that  is,  of  good  and  truth  (n.  7,  10). 
What  natural  distance  is  (n.  41). 
Distinctly  one. — Esse  and  Existere  in  God-Man  are  one  distincflly  (n.  14-16,  34). 
Likewise  infinite  things  in  God-Man  (n.  17-22). 
So  also  end,  cause,  and  effecfl  (n.  169). 
Why  they  are  said  to  be  one  distincftly  (n.  14). 
Diversity. — Diversity  in  created  things  springs  from  this,  that  there  are  infinite 
things  in  God-Man,  consequently  things  without  limit  in  the  spiritual  sun 

(n-i55)- 
Divine. — The  Divine  is  one  and  indivisible  (n.4). 

Apart  from  space  it  fills  all  the  spaces  of  the  universe  (n.  69-72). 

It  is  in  all  time  apart  from  time  (n.  73-76). 

It  is  the  same  in  things  greatest  and  least  (n.  77-82). 

It  is  in  each  and  all  things  of  the  created  universe  (n.  59,  60). 

It  is  not  in  one  subjecfl  differently  from  what  it  is  in  another,  but  one  created 

subjedl  differs  from  another  (n.  54). 
It  is  not  varying  and  changeable,  consequently  is  the  same  everywhere  and 
always  (n.  77).     [See  God.) 
Body. — The  Divine  Body  of  God-Man  is  meant  by  Divine  Existere  (n.  14). 
Esse  and  Existere. — Love  and  wisdom,  taken  together,  are  Divine  Esse  ; 
but  taken  distincftly,  love  is  called    Divine  Esse,  and  wisdom   Divine 
xistere  (n.  34). 


222  ANGELIC    WISDOM 

Divine  Essence. — Divine  Essence,  which  is  the  Creator,  is  Divine  Love  and  Divine 

Wisdom  (n.  ^^). 
It  is  one  (n.  35). 
Divine  Life. — Is  the  Divine  Essence,  and  is  one  (n.  35). 
Divine  Love  and  Divine  Wisdom. — {See  Contents,  Parts  I.  and  II.) 
Divine  Soul. — The  Divine  Soul  of  God-Man  is  meant  by  the  Divine  £sse  (n.  14) 
Divine  Truth. — The  Lord  made  Himself  Divine  Truth  in  ultimates  by  fulfilling 

all  things  of  the  Word  concerning  Himself  in  Moses  and  the  Prophet; 

(n.  221). 
Divinum  a  quo  [the  Divine  from  which). — In  the  trinity  is  called  "the  Father'' 

(n.  146). 
Dust. — Damned  dust,  what  it  is  (n.  341). 
Dwelling-places. — Dwelling-places  of  the  Lord  in  man  (n.  170,  395). 

Of  angels  and  spirits  are  according  to  their  reception  of  love  and  wisdom 

(n.  121). 
An  angel,  unlike  man  in  the  world,  knows  his  own  house  anc    his  own 

dwelling-place  wherever  he  may  go  (n.  134). 


Ear, — The  appearance  is  that  the  ear  hears,  but  the  understanding  heai-s  through 

the  ear  (n.  363). 
From  sensation  man  knows  nothing  of  the  numberless  things  in  the  ears  (n.  22). 
The  more  the  ear  is  looked  into  the  more  do  wonders  meet  the  eye,  and  they 

are  interiorly  more  perfect  according  to  discrete  degrees  (n.  201). 
Earths. — Earths  are  the  passive  forces  from  which  all  effedls  have  existence  (n. 

178). 
In  earths  there  is  a  conatus  to  produce  uses  in  forms,  that  is,  fomis  of  uses 

(n.  310-312). 
The  first  produdlion  from  these  earths,  while  they  were  still  new,  was  the 

produ(flion  of  seeds  (n.  312). 
Origin  of  earths  (n.  302-306). 

In  the  spiritual  world  there  are  earths,  but  they  are  spiritual  (n.  173-178). 
East. — The  east  in  the  spiritual  world  is  where  the  Lord  appears  as  a  Sun,  and 

from  that  the  other  quarters  are  determined  (n.  119-123). 
At  every  turn  of  their  bodies  the  angels  have  the  east  before  their  faces  (n.  105). 
In  the  Word,  the  "east,"  in  the  highest  sense,  signifies  the  Lord,  and  in  a 

relative  sense,  love  to  Him  (n.  121,  122). 
In  the  spiritual  world  those  who  are  in  a  higher  degree  of  lo\-e  dwell  in  the 

east  (n.  121). 
Eden. — The  "Garden  of  Eden"  describes  man  in  regard  to  wisdom  and  intelli- 
gence (n.  325,  422). 
Effect. — An  effecft  alone,  that  is,  an  effecTl  without  a  cause  and  its  end,  is  impossi 

ble  (n.  167). 
The  effedl  is  the  complex,  containant,  and  base  of  causes  and  ends  (n.  212). 
Every  effe6l  is  the  fulness  of  causes  (n.  217). 
From  effedls  nothing  but  effecfts  can  be  learned,  and  when  they  alone  are 

considered  no  cause  is  brought  to  light  (n.  119). 
EffecTls  can  only  appear  as  it  were  in  the  darkness  of  night,  unless  the  causes 

of  the  effecfls  are  seen  at  the  same  time  (n.  107). 
To  know  effeds  from  causes  is  to  be  wise,  but  to  search  out  causes  from 

effecfls  is  not  to  be  wise  (n.  119). 
To  see  from  effects  only  is  to  see  from  fallacies  (n.  187). 
All  effedls  which  are  called  last  ends,  become  anew  first  ends  in  an  unintev- 

nipted  succession  from  the  First  (n.  172). 
{^See  also  n.  168,  256,  257). 
Effluvia. — A  wave  of  effluvia  is  constantly  flowing  forth  out  of  every  obje(5l  in 

nature  (n    293). 
Effedls  which  these  effluvia  have  on  the  blood  (n.  420). 


CONCERNING    DIVINE    LOVE.  221 

£95^5.— Propagation  by  seeds  in  the  egg  (n.  342,  347,  351). 

E/eiation. — Elevation  of  man  into  the  heat  and  light  of  heaven  (n.  138,  256,  258, 

422). 
£nd. — An  end  alone  without  a  cause  and  an  eftc(fl  is  impossible  (n.  167). 

The  end  begets  the  cause,  and  through  the  cause  the  eftecfl  (n.  189,  241). 
The  end  is  the  all  of  the  cause,  and  also  the  all  of  the  effect  (n.  168,  197). 
There  is  a  first  end,  middle  end,  and  last  end,  or  end,  cause,  and  effedt  (n 

167,  197). 
Last  ends  become  anew  first  ends  in  uninterrupted  succession  (n.  172). 
The  end  of  creation  is,  that  all  things  may  return  to  the  Creator  and  that 

there  may  be  conjuncflion  (n.  167-172,  329,  33OJ. 
The  ends  of  the  whole  creation  are  uses  (n.  314). 
The  end  qualifies  the  means  (n.  261). 
(ScY  Cause  and  Effect.) 
Enjoyments. — Enjoyments  of  man's  life  are  from  the  affections  of  his  love;  and 
pleasantnesses  are  from  the  thoughts  therefrom  (n.  33). 
Enjoyments  felt  in  the  acfls  and  works  wliich  are  from  any  one's  love  are 

enjoyments  of  uses  (n.  316). 
Enjoyments  are  derivatives  from  love  (n.  363). 
Enlighten. nent. — All  enlightenment  is  from  the  Lord  alone  (n.  150;. 

Why  enlightenment  is  said  to  be  effecfted  by  the  Spirit  of  Jehovah  (n.  100). 
The  enlightenment  of  the  natural  mind  does  not  ascend  by  discrete  degrees, 

but  increases  in  a  continuous  degree  (n.  256). 
Before  the  coming  of  the  Lord,  the  enlightenment  of  men  was  mediate,  but 
after  His  coming  it  was  made  immediate  (n.  233). 
Entity. — Imaginaiy  entities  (n.  43,  210). 
Epiglottis  (n.  382). 

Equilibrium. — The  equilibrium  of  all  things  is  from  aeftion  and  reacftion  together 
(n.  68,  263). 
Everything  must  be  in  equilibrium  (n.  68). 

Equilibrium  is  destroyed  when  acftion  overcomes  reaction,  or  the  reverse  (n. 
263). 
Esse. — Esse  is  substance,  and  Existere  is  form  (n.  15,  43). 
Esse  is  not  Esse  unless  it  Exists  (n.  15). 
Esse  in  itself  is  life  itself  (n.  76). 

By  Divine  Esse  is  meant  the  Divine  Soul  of  God-Man  (n.  14). 
Essence. — The  essence  of  all  love  consists  in  conjun6fion  (n.  47). 

The  essence  of  spiritual  love  is  doing  good  to  others,  not  for  the  sake  of  self, 
but  for  the  sake  of  others  (n.  335). 
Eternity. — What  is  eternity  for  the  angels  (n.  76). 
Ether  (n.  176,  1S3,  223,  374).     {See  Atmosphere.) 

Evil. — The  origin  of  evil  is  from  the  abuse  of  man's  rationality  and  freedom 
(n.  264-270). 
Evils  and  falsities  confimied  with  man  are  pennanent,  and  come  to  be  of 

his  love  and  life  (n.  268). 
All  evils  and  their  falsities,  both  engendered  and  acquired,  have  their  seat  in 

the  natural  mind  (n.  270). 
Evils  and  falsities  are  in  every  respe6l  opposed  to  goods  and  truths  (n.  271). 
{See  Hereditary.) 
Exhalations. — Effect  of  exhalations  upon  the  blood  (n.  420). 
Exinanition. — State  of  exinanition  of  the  Lord  (n.  234). 

Existere. — Existere  is  where  Esse  is,  one  is  not  possible  apart  from  the  other  (n. 
14). 
That  which  exists  from  Esse  makes  one  with  Esse  (n.  15). 
Exteriors. — The  exteriors  of  the  mind  acT:  as  one  with  the  exteriors  of  the  body 

(n.  136). 
Externals. — All  the  externals  of  the  angels  are  correspondences  of  internals,  bu 
the  correspondences  are  spnitual.  not  natural  (n.  87). 


224  AXGELIC    WISDOM 

f/e  — It  is  according  to  appearance  that  the  eye  sees;  but  it  is  the  understanding 

that  sees  through  the  eye  (n.  363). 
From  sensation  man  knows  nothing  of  the  numberless  things  in  his  eyes  (n. 

22). 
The  more  the  eyes  are  looked  into  the  more  do  wonders  increase.     They 

are  more  perfecT:  interiorly  according  to  discrete  degrees  (n.  201). 
The  eyes  of  man  and  the  eyes  of  angels  are  formed  for  the  proper  reception 

of  their  own  light  (n.  91). 


Faces. — Their  infinite  variety  (n.  318). 

Faces  of  angels  turned  constantly  towards  the  sun  in  the  east  (n.  129). 
Faith. — Faith  in  its  essence  is  truth  (n.  253,  429). 
Faith  is  of  thought  (n.  214).     [See  Charity.) 
Fallacies. — Fallacies  which  prevail  with  the  evil  and  with  the  simple  arise  froia 

appearances  confirmed  (n.  108 j. 
False. — {See  Evil.) 

Fetus. — State  of  the  fetus  in  the  womb  (n.  399,  401,  402,  407,  410,  432). 
Fibres. — Where  the  origin  of  the  fibres  is,  there  is  the  origin  of  life  (n.  365,  366). 
A6lion  of  fibres  (n.  366;  see  also  n.  207,  254,  367,  369,  370,  400). 
Motor  fibres  (n.  190,  192,  207,  215,  254,  277). 
Nei-vous  fibres  (n.  190,  192). 
Fibrils. — Their  multitude  compared  to  the  multitude  of  rays  going  forth  from  the 

stars  (n.  366). 
Fibrillary. — Fibrillary  substance  of  the  brain  (n.  366). 
Finite. — The  finite  can  exist  only  from  the  Infinite  (n.  44). 
Fire. — Fire  is  dead,  and  the  solar  fire  is  death  itself  (n.  89). 

The  difference  between  spiritual  fire,  which  is  Divine  Love,  and  natural  fire, 

is  like  the  difference  between  what  is  alive  and  what  is  dead  (n.  93). 
How  the  fire  of  the  spiritual  sun  is  adapted  to  angels  in  heaven  by  spiritual 
atmospheres,  and  in  like  manner  the  fire  of  the  natural  sun  is  adapted 
to  men  (n.  174). 
"Fire,"  in  the  Word,  signifies  love  (n.  87) ;  also  the  Lord  as  to  Divine  Love 
(n.  98). 
Figments. — Mere  figments  of  reason  (n.  43,  210). 
Firsts. — The  first  principles  or  firsts  of  life  are  in  the  brains  (n.  365). 

By  life  in  first  principles  is  meant  will  and  understanding  (n.  365). 
First  things  are  each  and  all  things  of  the  animal  kingdom  (n.  65). 
Flies. — Their  origin  (n.  338,  339). 

Flow-in. — Everything  that  flows  in  through  the  spiritual  mind  is  from  heaven, 
while  everything  that  flows  into  the  natural  mind  is  from  the  world  (n. 
261). 
All  inflowing  is  perceived  and  felt  according  to  the  recipient  forms  and  their 
states  (n.  275). 
Flowers. — They  are  more  perfecfl  interiorly  according  to  discrete  degrees  (n.  201). 

A  wave  of  effluvia  constantly  flows  forth  out  of  flowers  (n.  293). 
Foolish. — In  the  Word,  he  that  doeth  not  is  called  foolish  (n.  220). 
Folkes. — President  of  the  Royal  Society  (n.  344). 

Force. — Force  is  conatus  excited  ;  it  is  produced  by  conatus,  and  produces  motion 
(n.  218). 
Living  forces  in  man  are  the  interior  constituents  of  his  body  (n.  219). 
It  is  contrary  to  order  for  dead  force  to  adl  on  living  force  (n.  166). 
Perfe(flion  of  forces  (n,  200). 
AdHve,  mediate,  and  passive  forces  (n.  178). 
{See  311,  340,  344,  392). 
Forehead. — Contradled  when  man  exerts  the  mind  and  thinks  (n.  365). 
Form. — Form  in  itself  is  Divine  Wisdom  (n.  44-46). 

The  substantial  form  of  the  natural  mind  (n.  273). 


CONCERNING    DIVINE    LOVE.  225 

The  human  fonii  is  nothing  else  than  the  form  of  all  the  affeifHons  of  love 

(n.  411). 
The  initial  primitive  form  of  man  (n.  432). 
Material  form  of  man  (n.  388). 
Fomi  of  the  will  (n.  410). 

Forms  of  vegetables  and  animals,  what  produces  them  (n.  340). 
Origin  of  the  forms  of  man's  members,  etc.  (n.  370). 
Ever)'  spiritual  fomi  is  like  itself  in  what  is  greatest  and  what  is  least  (n. 

273.  275)- 
What  causes  forms  in  the  natural  world  to  be  fixed  and  enduring  (n.  340). 
Forms  are  the  containants  of  uses  (n.  46). 
Forms  of  uses  (n.  307-318). 

The  form  varies  according  to  the  excellence  of  the  use  (n.  80). 
There  is  no  substance  without  form  (n.  209,  223,  229). 
Substance  and  form  (n.  41). 
Formation. — Formation  of  the  body  in  the  womb  (n.  400). 
Fountains. — The  fountains  of  all  things  of  man's  life  are  the  Divine  Love  and 

Divine  Wisdom  (n.  33). 
Foxes. — Their  origin  (n.  339). 

Freedom. — Freedom  is  the  ability  to  do  what  is  good  and  true.     It  is  a  capacity 
of  the  will  (n.  240,  264,  425). 
By  virtue  of  freedom  and  rationality  man  is  man,  and  is  distinguished  from 

beasts  (n.  240,  264). 
These  capacities  are  not  man's,  but  are  the  Lord's  in  man  (n.  116,  425) 
They  are  never  taken  away;  they  are  with  every  man,  good  and  evil  alike 

(n.  162,  240,  247,  266,  425). 
The  use  and  misuse  of  these  capacities  (n.  267). 
Freedom  in  doing  what  is  evil  is  slavery  (n.  425) 
fro^rs.— Their  origin  (n.  339,  345). 
Fruits. — Are  more  perfecfl  interiorly  according  to  discrete  degrees  (n.  201). 

A  wave  of  effluvia  emanates  unceasingly  from  fruits  (n.  293). 
Fulness. — What  it  is  to  be  in  fulness  (n.  217,  221). 


Gifts. — In  the  heavens  all  the  necessaries  of  life  are  free  gifts  (n.  334). 
Glandular  sw6sfa/7ce.— Glandular  substance  of  the  brain,  in  what  it  consists  (n. 

366). 
Globe. — The  terraqueous  globe  is  as  a  kind  of  base  and  support  (n.  165,  106). 
Glorification. — Glorification  of  the  Lord  (n.  234). 

Described  (n.  221). 
Glory. — A  glory  sunounds  each  love  like  the  brightness  of  fire  (n.  266). 

The  Lord  is  to  be  adored,  worshipped,  and  glorified,  not  for  His  own  glory, 
but  for  man's  sake  (n.  335). 
God. — God  is  Love  itself  because  He  is  Life  itself  (n.  4-6) 

He  is  not  in  space  (n.  7-10,  21). 

He  is  very  Man  (n.  11-13,  16,  97). 

Existing  not  from  Himself,  but  in  Himself  (n.  16). 

All  things  of  the  created  universe,  viewed  in  reference  to  uses,  represent  man 
in  an  image,  and  this  proves  that  God  is  Man  (n.  319-326). 

God  by  virtue  of  His  own  essence  is  called  "Jehovah"  (n.  100). 

God  alone  is  Substance  in  itself,  and  therefore  Esse  itself  (n.  283). 

In  God  we  live,  move,  and  have  our  being  (n.  301).     {See  Jehovah  and 
Lord ;  see  also  the  Contents,  Part  I.) 
God-Man. — The  God-Man  has  a  body  and  everything  pertaining  to  body  (n.  18). 

From  these  come  all  like  things  in  man  (n.  22). 

All  things  from  the  one  God-Man  (n.  23-27). 
Good. — Everything  that  proceeds  fron  love  is  called  good  (n.  31). 

All  good  things  ihat  have  existence  in  a<51;  are  called  uses  (n.  336). 


226  ANGELIC    WISDOM 

All  good  is  of  love  (n.  84,  402,  406) ;   of  spiritual  heat  (n.  253) ;  is  from  the 

Lord,  and  nothing  of  good  is  from  man  (n.  394). 
The  whole  power  of  good  is  by  means  of  truth  (n.  406). 
Good  acfls  in  truth,  thus  by  means  of  truth  (n.  406). 
Grandfathers. — ^Hereditary  evils  are  from  the  father,  thus  from  grandfathers  and 

great-grandfathers,  successively  transmitted  to  offspiing  (n.  269). 
Greatest. — The  Divine  in  things  greatest  and  least  is  the  same  (n.  77-S2). 

The  greatest  things  ir.  which  there  are  degrees  of  both  kinds  (n.  225). 
Gyration, — Gyration  from  right  to  left  tends  downward,  from  left  to  right,  upward. 
Follows  the  flow  of  the  interiors  (n.  270). 


hands. — In  the  Word,  "  hands  "  signify  power,  and  the  "right  hand"  superior 
power  (n.  220). 

The  "work  of  the  hands  of  Jehovah"  means  the  work  of  the  Divine  Love 
and  the  Divine  Wisdom  (n.  59). 

Why  indu61:ions  into  the  ministiy  are  performed  by  the  laying  on  of  hands 
(n.  220). 
Head. — The  head  rules  the  body  under  it  at  will,  for  the  understanding  and  will 
have  their  seat  in  the  head  (n.  25). 

Those  in  hell  appear  head  downward  and  feet  upward  (n.  275). 

Several  heads  on  one  body  (n.  24). 
Hearing. — Is  predicated  of  attention  and  giving  heed,  which  pertain  to  the  under- 
standing (n.  363). 

Hearing  is  effeifled  by  means  of  the  lowest  atmosphere  called  air  (n.  176). 

Hearing  is  in  the  ear,  and  not  in  the  place  where  the  sound  originates,  and 
is  an  affe(fling  of  the  substance  and  form  of  the  ear.  Does  not  go  out 
from  the  ear  to  catch  the  sound,  but  the  sound  enters  the  ear  and  after'ts 
it.  It  is  not  something  volatile  flowing  from  its  organ,  but  is  the  organ 
considered  in  its  substance  and  form  (n.  41). 

Communicates  immediately  through  fibres  with  the  brains,  and  derives  there- 
from its  sensitive  and  acftive  life  (n.  365).     (Si^e  Sense.) 
Heart. — The  heart  and  the  lungs  are  life's  two  fountains  of  motion  (^n.  291). 

So  long  as  the  heart  is  moved,  love  with  its  vital  heat  remains  and  preserves 
life  (n.  390). 

The  heart  is  more  perfecfi:  interiorly  according  to  discrete  degrees  (n.  201). 

The  will  corresponds  to  the  heart  (n.  378). 

The  heart  corresponds  to  love  or  good  (n.  402). 

In  the  Word,  "  heart"  signilies  the  love  of  the  will  (n.  383). 
Heat. — The  heat  which  proceeds  from  the  spiritual  sun  in  its  essence  is  love  (n. 

5.32,363)- 
The  first  proceeding  of  love  is  heat  (n.  95). 
In  the  spiritual  world  there  is  continuous  heat  (n.  161). 
The  heat  of  the  spiritual  world  in  itself  is  alive,  but  the  heat  of  the  natural 

world  in  itself  is  dead  (n.  89). 
The  heat  of  the  natural  world  can  be  vivified  by  the  influx  of  heavenly  heat 

(n.  88). 
Heat  has  existence  not  in  love  itself,  but  from  love  in  the  will  and  thence 

in  the  body  (n.  95). 
Spiritual  heat  is  the  good  of  charity  (n.  83,  84).     It  is  obtained  only  by 

shunning  evils  as  sins  (n.  246). 
Vital  heat,  its  origin  (n.  379). 

Heat  corresponds  to  love  (n.  32).     (^4-^  a/so  Contents,  Part  II.) 
Heaven. — The  whole  heaven,  and  all  things  therein,  look  to  one  God  (n.  25,  26). 
The  whole  heaven  in  the  aggregate  resembles  a  single  man  (n.  2S8,  381). 
Heaven  is  divided  into  regions  and  provinces  according  to  the  members, 

viscera,  and  organs  jf  man  (n.  288). 
There  are  three  heavens  disposed  according  to  discrete  degrey;.s  (n.  202,275). 


CONCERNING    DIVINE    LOVE.  227 

The  heavens  ai-e  divided  into  two  kingdoms,  the  celestial  and  the  spiritual 
(n.  381). 
Height. — In  the  Word,  "height"  signifies  degrees  of  good  and  truth  (n.  71). 

The  sun  in  the  spiritual  world  appears  in  a  mitldle  altitude,  why  (n.  105). 
Hell. — There  are  three  hells,  and  they  are  distindl  acconling  to  three  degrees  ol 
height  or  depth  opposite  to  the  three  heavens  (n.  275). 
The  hells  are  not  distant  from  men,  but  are  about  them,  yea,  within  those 
who  are  evil  (n.  343).     {See  also  n.  339,  341). 
Hemispheres. — Hemispheres  of  the  brain,  why  there  are  two  (n.  3S4,  409).     The 

right  is  the  receptacle  of  love,  the  left  of  wisdom  (n.  432). 
Herbs. — Poisonous  herbs,  etc.,  their  origin  (n.  338,  339,  341). 
Hereditary  evils. — Hereditary  evils  are  from  the  fatlier,  thus  from  grandfathers 
and  great-grandfathers,  successively  transmitted  to  offspring  (n.  269). 
Hereditary  corruption  cannot  be  put  away  unless  the  higher  degrees  are 
opened,  which  are  the  receptacles  of  love  and  wisdom  from  the  Lord  (n. 
432). 
Heresy. — An  abominable  heresy  (n.  130). 

Every  heresy  is  confirmed  by  its  adherents  (n.  297). 
Higher. — In  the  Word,  "  higher"  signifies  inner  (n.  206). 

It  is  according  to  order  for  the  higher  to  a6l  upon  the  lower,  and  not  the 

reverse  (n.  365). 
"The  Most  High"  signifies  the  inmost  (n.  103) 

The  highest  of  successive  order  becomes  the  mnermost  of  simultaneous 
order  (n.  206). 
Hours. — "Hours,"  in  the  Word,  signify  states  (n.  73). 
House. — By  the  house  of  the  will  is  meant  the  whole  man  (n.  408). 
Human  Divine  (n.  11,  12,  233). 

In  the  trinity  is  called  "  the  Son  "  (n.  146). 

The  Human  Divine  is  the  inmost  in  every  created  thing  (n.  285). 
The  two  Humans  of  the  Lord  (n.  221). 
Humiliation. — Adoration  and  worship  flow  forth  from  humiliation  (n,  335). 


Ideas. — Spiritual  and  natural  ideas  (n.  7,  294,  306). 

Spiritual  idea  derives  nothing  from  space,  but  it  derives  its  all  from  state. 

In  natural  idea  there  is  space,  for  it  is  formed  out  of  such  things  as  are 

in  the  world  (n.  7). 
Natural  and  spiritual  ideas  differ  according  to  degrees  of  height  (n.  294). 
In  all  the  heavens  there  is  no  other  idea  of  God  than  that  He  is  a  Man, 

which  is  the  same  as  the  idea  of  a  Human  Divine  (n.  11). 
Every  nation  in  the  spiritual  world  has  its  place  allotted  in  accordance  with 

its  idea  of  God  as  a  Man  (n.  13). 
Ideas  of  thought  (n.  i,  69,  71,  223,  224). 
In  the  natural  world  man  forms  the  ideas  of  his  thought,  and  thereb]'  his 

understanding,  from  space  and  time  (n.  69). 
Ignorance. — Ignorance  of  the  man  of  the  church  of  what  love  and  wisdom  are 

(n.  188). 
Image. — The  created  universe,  viewed  as  to  uses,  is  the  image  of  God  (n.  298,  64). 
Things  created  repeat  in  an  image  things  that  are  in  the  Lord  (n.  223). 
In  all  forms  of  uses  there  is  an  image  of  creation  (n.  313);  and  an  image  of 

man  (n.  317);  and  of  the  Infinite  and  the  Eternal  (n.  318). 
All  things  of  the  created  universe,  viewed  in  reference  to  uses,  represent 

man  in  an  image  (n.  319). 
The  natural  mind  that  is  in  evils  and  their  falsities  is  a  form  and  image  of 

hell  (n.  273).  _ 
Countless  things  in  the  spiritual  sun  are  presented  as  in  an  image  in  the 

created  universe  (n.  155). 
In  Genesis,  by  the  "  image  of  God  "  is  meant  the  Divine  Wisdom  (n.  358). 


228  ANGELIC    WISDOM 

Impure. — Impure  things  of  the  will  in  the  understanding  (n.  421). 
Infinite. — God  is  infinite,  not  only  because  he  is  very  Esse  and  Existere  in  itself, 
but  because  in  Him  there  are  infinite  things  (n.  17). 
An  infinite  without  infinite  things  in  it  is  infinite  in  name  only  {ib.'). 
The  infinite  things  in  God-Man  appear  in  heaven,  in  angel,  and  in  man  as 

in  a  mirror  (n.  19,  21). 
In  God-Man  infinite  things  are  one  distinctly  (n.  17-22). 
Influx. — Influx  is  effecfled  by  correspondences,  and  it  cannot  be  effedled  by  con- 
tinuity (n.  88). 
There  is  an  unceasing  influx  out  of  the  spiritual  world  into  the  natural  (n. 

340). 
No  physical  influx  into  the  spiritual  operations  of  the  soul  is  possible  (n. 

166). 
There  are  two  forms  into  which  the  operation  by  influx  takes  place,  the 

vegetable  and  the  animal  form  (n.  346). 
Influx  of  light  into  the  three  degrees  of  life  in  man  that  belong  to  his  mind 

(n.  245). 
Mediate  and  immediate  influx  (n.  233  . 
Innermost. — The  innermost  of  simultaneous  order  is  the  highest  of  successive 

order  (n.  206). 
Insects  (n.  62,  341,  342). 

Noxious  insedls,  whence  their  origin  (n.  339,  342). 
Wonderful  things  presented  by  the  smallest  insecfls  (n.  352,  373). 
Intelligence. — It  is  of  intelligence  to  do  good  from  an  affedtion  for  truth  (n.  427, 

428). 
Those  who  are  in  spiritual  love  have  intelligence  inscribed  on  their  life  (n. 

428). 
To  think  from  causes  is  of  intelligence  (n.  202). 
Intention. — The  thought  of  the  will  is  called  intention  (n.  215). 
Interiors. — The  interiors  of  the  body  correspond  to  its  exteriors,  through  which 
a6tions  come  forth  (n.  219). 
The  interiors  which  are  not  open  to  view  can  in  no  way  be  discovered  ex- 
cept through  a  knowledge  of  degrees  (n.  184). 
Interiors  when  opened,  interiors  when  closed  (n.  138). 
Interiors  of  the  mind  make  one  with  interiors  of  the  body  (n.  137). 
Internals. — (See  Externals.) 


Jehovah. — Jehovah  is  Esse  itself,  uncreate  and  infinite  (n.  4). 

God  the  Creator  of  the  universe  is  called  "Jehovah,"  which  is  from  the 

verb  to  be,  because  He  alone  is  (n.  282,  100,  151). 
In  the  New  Testament,  Jehovah  is  called  "the  Lord"  (n.  282). 
Judge. — Why  it  is  said  in  the  Word  that  "man  shall  be  judged  according  to  his 

deeds"  (n.  281). 
Judgment. — By  "righteousness  and  judgment,"  in  the  Word,  are  meant  Divine 
Love  and  Divine  Wisdom  (n.  38).     [See  Last  Judgment.) 


Kidneys,  etc. — Why  there  are  two  (n.  384,  409). 

Wonderful  things  and  interior  perfedlions  of  kidneys  (n.  201). 
Kingdoms. — Two  kingdoms  in  the  heavens,  the  celestial  and  the  spiritual  (n.  loi, 
232,  381). 
The  celestial  kingdom  is  called  heaven's  cardiac  kingdom,  and  the  spiritual 

is  called  heaven's  pulmonic  kingdom  (n.  381). 
To  these  is  added  a  third,  wherein  are  men  in  the  world,  and  this  is  the 

natural  kingdom  (n.  232). 
Mineral,  Vegetable,  and  Animal  kingdoms  (n.  61,  65,  313-316). 


COXliRNlNG    DIVINE    LOVE.  22y 

Language.  \ — Speech  is  from  ti.e  thought  (n.  26). 

Speech.       j    It  is  effeded  by  means  of  a  lowest  atmosphere  which  is  called  air  (a. 

Spiritual  speech  has  nothing  in  common  with  natural  speech  (n.  163). 
There  is  no  word  of  spiritual  language  the  same  as  any  word  of  natural 

language  (n.  295). 
Natural  and  spiritual  speech  communicate  only  by  correspondence  (n.  306). 
Angelic  speech  (n.  26,  295). 
Last  Judgment. — Errors  concerning  it  (n.  386).     {See  Judgment.) 
Left. — In  the  angel  and  in  the  man  all  the  left  parts  correspond  to  wisdom  from 

love,  or  to  truth  from  good  (n.  127,  384,  409). 
Length. — "Length,"  in  the  Word,  signifies  the  good  of  a  thing  (n.  71). 
Z./ce.— Their  origin  (n.  338,  339,  342,  345). 

Life. — Esse  itself  is  called  "Jehovah,"  and  Life  itself,  or  Life  in  itself  (n.  4,  76). 
Life  is  the  Divine  Essence  (n.  35). 
God  alone  is  Life,  and  His  life  is  Divine  Love  and  Divine  Wisdom  (n.  363, 

400) 
Man's  very  life  is  love  or  will  (n.  2,  3,  399). 
Love  and  wisdom,  and  will  and  understanding  therefrom,  make  the  very 

life  of  man  (n.  363). 
The  life  of  man  in  its  first  principles  is  in  the  brains,  and  in  its  derivatives 

in  the  body  (n.  365). 
Such  as  life  is  in  its  first  principles  such  it  is  in  the  whole  and  in  every  part 

(n.  366). 
By  means  of  first  principles  life  is  in  the  whole  from  eveiy  part,  and  in 

every  part  from  the  whole  (n.  367). 
Life  a6ls  into  the  natural  according  to  any  induced  change  of  form  (n.  166), 
Man  i;  not  life,  but  a  recipient  of  life  (n.  4). 
Spiritual  life  is  a  life  conformed  to  the  Divine  precepts  (n.  248). 
In  the  Word,  by  "life"  is  meant  the  Divine  Love  (n.  38). 
Ligaments  (n.  403,  408). 

Light. — The  light  that  proceeds  from  the  spiritual  sun  in  its  essence  is  wisdom 
(n.  5,  32,  363). 
The  first  proceeding  of  wisdom  is  light  (n.  95). 
There  is  continuous  light  in  the  spiritual  world  (n.  161). 
The  light  of  the  spiritual  world  in  itself  is  alive,  but  the  light  of  the  natural 

world  in  itself  is  dead  (n.  89). 
The  light  of  the  world  can  be  illumined  by  the  influx  of  heavenly  light  (n.  88). 
Light  has  existence  not  in  wisdom,  but  in  the  thought  of  the  understand- 
ing, and  thence  in  the  speech  (n.  95). 
The  light  of  men  is  Divine  truth  (n.  383). 

Spiritual  light  flows  in  with  man  through  three  degrees  (n.  242-247). 
Light  corresponds  to  wisdom  (n.  32). 
Spiritual  light  is  the  truth  of  faith  (n.  83,  84). 

In  the  Word,  by  "  light "  is  meant  the  Lord's  Divine  Wisdom  (n.  38,  98). 
{See  also  the  Contents,  Part  II.) 
Likeness. — Likeness  between  generals  and  particulars,  or  between  greatest  and 
least  (n.  227). 
Resemblance  of  races  to  their  first  progenitors  (n.  269). 
In  Genesis  the  Divine  Love  is  meant  by  "the  likeness  of  God  "  (n.  358). 
Live. — Why  all  men,  the  good  as  well  as  the  evil,  live  forever  (n.  240). 

To  live,  move,  and  be  in  God  (n.  301). 
Liver. — From  sensation  n.an  knows  nothing  of  his  liver  (n.  22). 

Is  more  perfecfl  interiorly  according  to  discrete  degrees  (n.  201^. 
Living. — What  is  living  disposes  what  is  dead  in  submission  to  itself,  and  forms  it 
for  uses,  which  are  its  ends,  but  the  reverse  never  occurs  (n.  166). 
One  is  said  to  be  alive  whose  mind  is  a  heaven  (n.  276). 
Locusts. — Their  origin  (n.  339,  345). 


230  ANGELIC   WISDOM 

Loins. — Why  there  are  two  (n.  384,  409). 

Lord. — The  Lord  is  Love  itself  because  He  is  Life  itself  (n.  4-6). 
He  is  Very  Man  (n.  11-13,  285). 

He  is  the  Very  and  Only  God,  who  rules  the  universe  (n.  103). 
He  alone  is  Heaven  (n.  113-118). 

He  rose  again  with  His  whole  body,  differently  from  any  man  (n.  221). 
When  the  Lord  manifests  Himself  to  the  angels  in  person,  He  manifests 

Himself  as  a  Man,  and  this  sometimes  in  the  spiritual  sun,  and  sometimes 

out  of  it  (n.  97). 
The  Lord  is  present  with  all,  but  with  each  according  to  reception  (n.  in, 

124). 
To  be  in  the  Lord  is  to  perform  the  duties  of  one's  calling  sincerely,  uprightly, 

justly,  and  faithfully  (n.  431). 
{See  the  Contents.     See  also  God  and  Jehovah.) 
Love. — To  feel  the  joy  of  another  in  oneself,  that  is  loving ;  but  to  feel  one's  own 

joy  in  another,  and  not  the  other's  joy  in  oneself  is  not  loving  (n.  47). 
Love  is  the  life  of  man  (n.  1-3,  399). 
It  is  the  esse  of  life  (n.  14,  358,  368). 
The  essence  of  all  love  consists  in  conjuncflion  (n.  47). 
The  conjundtion  of  love  is  by  reciprocation  (n.  48). 
Love  consists  in  this,  that  its  own  should  be  another's  (n.  47). 
Love  has  use  for  an  end,  and  intends  it,  and  brings  it  forth  by  means  of 

wisdom  (n.  297). 
Love  alone  is  like  an  esse  without  its  existere  (n.  139). 
Love  and  wisdom  are  the  real  and  acflual  substance  and  form,  which  consti- 
tute the  subjecfi:  itself  ("n.  40,  224). 
Celestial  love  is  love  to  the  Lord,  or  the  love  of  good  (n.  426,  427);  those 

who  are  in  this  love  have  wisdom  inscribed  on  their  life  (n.  427,  428). 
Love  and  wisdom  are  not  abstracfi;  things ;  they  are  not  possible  outside  of 

their  subjects,  but  are  states  of  these  (n.  209,  224). 
Love  to  the  Lord  is  nothing  else  than  committing  the  precepts  of  the  Word 

to  life,  the  sum  of  which  is  to  shun  evils  because  they  are  hellish  and 

devilish,  and  to  do  good  because  it  is  heavenly  and  divine  (n.  237). 
By  this  love  is  meant  a  love  of  doing  uses  (n.  426).     {See  also  141, 142,  427.) 
Spiritual  love  is  love  towards  the  neighbor,  and  the  love  of  truth  (n.  426, 

427) ;  those  who  are  in  that  love  have  intelligence  inscribed  on  their  life 

(n.  427,  428). 
Love  towards  the  neighbor  is  a  spiritual  love  of  uses  (n.  237) ;  by  that  love 

is  meant  a  love  of  uses  (n.  426). 
Natural  love  is  of  sf  If  and  of  the  world  (n.  424,  416). 
Natural  love  separate  from  spiritual  love  (n.  424). 
The  love  of  self  and  the  love  of  the  world  are  infernal  loves  (n.  396). 
By  creation  they  are  heavenly,  for  they  are  loves  of  the  natural  man  service 

able  to  spiritual  loves,  as  a  foundation  is  to  a  house  (n.  396). 
Natural-spiritual  love  (n.  429). 
Corporeal-natural  love  (n.  419). 
Corporeal  love  (n.  424). 
I^ve  of  ruling  from  love  of  self,  and  love  of  ruling  from  the  love  of  use  (n. 

142,  424).     [See  aha  Contents,  Part  V.) 
Love  and  Wisdom. — There  is  a  union  of  Love  and  Wisdom  in  every  Divine  work, 

from  which  it  has  perpetuity,  yea,  its  everlasting  duration  (n.  36). 
Lower. — In  the  Word,  "lower"  signifies  outer  (n.  206). 
Lowest. — The  lowest  in  successive  order  becomes  the  outermost  in  simultaneous 

order  (n.  206). 
In  each  kingdom  of  nature,  the  lowest  things  are  for  the  use  of  the  middle, 

and  the  middle  for  the  use  of  the  highest  (n.  65). 
Lungs. — The  lungs  correspond  to  the  understanding  (n.  413) ;  to  wisdom  or  truth 

(n.  402). 


CONCERNING    DIVINE    LOVE.  23* 

The  understanding  corresponds  to  the  lungs  (n.  382,  383). 

Particulars  concerning  the  lungs  (n.  413). 

Are  more  perfeCl;  interiorly  according  to  discrete  degrees  (n.  201). 

Why  there  are  two  lobes  of  the  lungs  (n.  384,  409). 

{See  Heart,  Structure.) 


Machiavelli. — Machiavelli  and  his  followers  (n.  267). 

Malignity. — Malignity  of  evil  increases  according  to  the  degree  in  which  the  spirit 

ual  mind  is  closed  up  (n.  269). 
Man. — Man  is  a  recipient  nf  life  (n.  4,  68). 

The  conception  of  a  man  from  his  father  is  not  a  conception  of  life,  but  only 

a  conception  of  the  first  and  purest  form  capable  of  receiving  life  (n.  6). 
The  nature  of  man's  initial  form  by  conception  (n.  432). 
A  man  is  not  a  man  from  face  and  body,  but  from  understanding  and  will 

(n.  251). 
Man  is  born  an  animal,  but  becomes  a  man  (n.  270). 
Every  man  as  to  the  interiors  of  his  mind  is  a  spirit,  and  is  in  the  spiritual 

world  in  the  midst  of  angels  and  spirits  there  (n.  90,  92). 
The  spirit  of  man  is  a  man,  because  it  is  receptive  of  love  and  wisdom  from 

the  Lord  (n.  287). 
There  are  in  everj'  man  degrees  of  both  kinds  (n.  225,  236). 
In  the  Lord  the  three  degrees  of  height  are  infinite  and  uncreate,  but  in  man 

they  are  finite  and  created  (n.  230-235). 
A  wave  of  effluvia  constantly  flows  forth  out  of  man  (n.  293). 
Man  is  a  form  of  all  uses,  and  all  the  uses  in  the  created  universe  correspond 

to  those  uses  in  him  (n.  29S). 
The  spiritual  man,  the  natural  man,  and   the   spiritual-natural  man   (n. 

250-255). 
The  spiritual  man  is  altogether  disrin6l  from  the  natural,  and  there  is  no  other 

communication  between  them  than  such  as  there  is  between  cause  and 

effecfl  (n.  251). 
The  natural  man  is  a  menial  and  servant,  and  the  spiritual  man  is  a  master 

and  a  lord  (n.  249). 
How  man  is  distinguished  from  beasts  (n.  247). 
Because  God  is  a  Man  He  has  a  body  and  everything  pertaining  to  it  (n. 

18). 
{See  also  Contents,  Parts  IH.  aizd  V.) 
Marriage. — Marriage  between  love  and  wisdom,  between  will  and  understanding, 

and  between  good  and  truth  (n.  402,  409,  410,  419). 
Between  celestial  love  and  wisdom,  and  between  spiritual  love  and  intelli- 
gence (n.  414,  423,427). 
Marrow. — Spinal  man-ow  (n.  366). 
Matter. — Its  origin  (n.  302,  305,  158,  311,  340). 

In  the  substances  and  matters  of  which  earths  consist,  there  is  nothing  ol 

the  Divine  in  itself,  but  still  they  are  from  the  Divine  in  itself  (n.  305V 
Means. — All  the  means  by  which  man  is  enabled  to  attain  good  are  provided  (n. 

425,  171)- 
The  end  qualifies  the  means  (n.  261). 
Measure  of  time. — Whence  derived  (n.  73).  ' 

Mediations. — There    are  continual  mediations  from    the  first  to   outmosts,  and 

nothing  can  have  existence  except  from  what  is  prior  to  itself,  and  finally 

from  the  first  (n.  303). 
Meditation. — Meditation  is  the  thought  of  the  spirit  (n.  404). 
Medulla  oblongata. — Its  composition  (n.  366). 
Medullary. — Medullary  substance  of  the  brain  (n.  366). 
Members. — Members,  organs,  and  viscera  of  a  man  (n.  22,  370,  376,  377,  384 

38s,  408). 


232  ANGELIC    WISDOiM 

Metals. — Tlieir  composition  (n.  190,  192,  207). 

There  are  in  them  degrees  of  both  kinds  (n.  225). 

They  are  more  perfecl  interiorly  according  to  discrete  degrees  (n.  201; 

A  wave  of  effluvia  constantly  emanates  from  them  (n.  293). 
Microcosm. — Man  in  respect  to  his  understanding  and  will  may  be  called  a  woiiii 
or  microcosm  (n.  251). 

He  was  so  designated  by  the  ancients  (n.  323). 

At  the  present  day  it  is  not  known  why  he  was  so  called  (n.  319). 
Middle  things. — Each  and  all  things  of  the  vegetable  kingdom  are  middle  things 

(n.  65).     [See  Primes  and  Outmosts.) 
Mind. — The  mind  of  man  consists  of  a  will  and  an  understanding  (n.  239,  372, 

387)- 
The  interiors  of  men  which  belong  to  their  minds  are  separated  by  discrete 

degrees  (n.  186,  203). 
Man  has  a  natural  mind,  a  spiritual  mind,  and  a  celestial  mind  (n.  239,  260). 
The  natural  mind  consists  of  spiritual  substances,  and  at  the  same  time  o 

natural  substances  (n.  257,  260,  270,  273). 
It  envelopes  and  encloses  the  spiritual  mind  and  the  celestial  mind  (n.  260). 
It  resides  in  the  brains  in  its  first  principles  (n.  273). 
The  mind  impels  the  body  and  all  its  belongings  at  will  (n.  387). 
The  natural  mind  in  form  or  in  image  is  a  world,  while  the  spiritual  mind 

in  its  form  or  image  is  a  heaven  (n.  270). 
The  spiritual  mind  derives  its  form  from  the  substances  of  the  spiritual  world 

only  (n.  270). 
The  natural  mind  is  coiled  into  gyres  from  right  to  left,  but  the  spiritual 

mind  into  gyres  from  left  to  right  (n.  270). 
The  higher  region  of  the  natural  mind  is  called  the  rational,  and  the  lowest 
region  is  called  the  sensual  (n.  254).    [See  Con  tenis.  Part  III.  ai/dV.) 
Mineral  kingdom. — The  fonns  of  the  uses  of  this  kingdom  (n.  313). 

The  relation  to  man  in  respecl  to  each  and  all  things  of  the  mineral  kingdoir 
(n.  61). 
Minerals. — Minerals  are  interiorly  more  perfecfl  according  to  discrete  degrees  (n. 

201). 
Minute. — -There  can  be  nothing  so  minute  as  not  to  have  in  it  degrees  of  both 

kinds  (n.  223). 
Misuse. — Misuse  of  rationality  and  freedom  (n.  267). 

Misuse  of  the  capacity  to  raise  the  understanding  above  the  love  (n.  395) 
Misuse  of  uses  does  not  do  away  with  use  (n.  331). 
Mites.— Their  origin  (n.  338,  339). 
Il/loon. — What  is  meant  by  "the  light  of  the  moon  being  as  the  light  of  the  sun  " 

(n-  233)- 
Moral. — Things  moral  are  not  abstradl  but  are  substances ;  they  are  not  possible 
outside  of  subjecT;s  which  are  substances,  but  are  states  of  subjects,  that 
is,  of  substances  (n.  209). 
Morning. — In  the  Word,  "morning"  signifies  the  first  state  of  the  church  (n.  73). 
,  AfofZ/s.— Their  origin  (n.  338,  339). 

'  Motion. — Motion  is  produced  by  forces,  and  is  the  outmost  degree  of  conatus ; 
through  motion,  conatus  exerts  its  power  (n.  218). 
In  motion  there  is  nothing  essential  except  conatus  (n.  197). 
Living  motion  in  man  is  acflion  which  is  produced  through  living  forces  by 

the  will  united  to  the  understanding  (n.  219). 
Conatus,  force,  and  motion  are  no  otherwise  conjoined  than  according  to 
discrete  degrees,  conjundlion  of  which  is  not  by  continuity,  but  by  cor- 
respondences (n.  218).     {See  Effort  and  Force.) 
Cardiac  and  pulmonic  motion  (n.  381). 
Muscle. — Its  composition  (n.  190,  192,  197). 

Is  more  perfedl  interiorly  according  to  discrete  degrees  (n.  20O. 


CONXERXING    DIVINE    LOVE.  233 

Nation. — Every  nation  in  the  spiritual  world  has  its  place  allotted  in  accordance 

with  its  idea  of  God  as  a  Man  (n.  it,). 
Natural. — All  that  springs  forth  and  continues  to  exist  from  the  sun  of  the  natural 
world  is  called  natural  (n.  159). 
There  does  not  exist  a  natural  which  does  not  derive  its  cause  from  the  spini- 

ual  (n.  134). 
The  natural  man  (n.  251). 
The  spiritual-natural  man  (n.  429). 
The  sensual-natural  man  (n.  144,  162,  254). 
How  the  natural  man  becomes  spiritual  (n.  24SJ 
Natural  mind. — {Sc-e  Mind.) 
Naturalism. — Its  origin  (n.  69). 
Nature. — In  itself  is  wholly  inert  (n.  166). 
In  itself  it  is  dead  (n.  159,  340). 

In  niaji  and  in  animals  it  appears  as  if  alive,  because  of  the  life  which  ac- 
companies and  actuates  it  (n.  159). 
AU  '^ings  of  nature  are  from  love  and  wisdom  (n.  46). 
NaLjre  contributes  nothing  whatever  to  the  producflion  of  vegetables  and 

animals  (n.  344). 
Nature  has  produced  and  does  produce  nothing,  but  the  Divine  out  of  itself 

and  through  the  spiritual  world  produces  all  things  (n.  349,  356). 
To  nature  can  be  ascribed  no  more  than  this,  that  it  serves  the  spiritual  in 

fixing  those  things  which  flow  in  unceasingly  into  nature  (n.  344). 
The  folly  of  those  who  ascribe  all  things  to  nature  (n.  162,  166^ ;  their  state 
in  the  spiritual  world  (n.  357) ;  some  are  excusable  (n.  350). 
Neck. — All  fibres  descend  from  the  brains  through  the  neck  into  the  body,  and 

none  ascend  from  the  body  through  the  neck  to  the  brain  (n.  365). 
Negation. — The  negation  of  God  constitutes  hell,  and  in  the  Christian  world  the 

negation  of  the  Divinity  ot  the  Lord  (n.  13). 
Nerves. — Their  composition  (n.  190,  192,  366). 

{See  n.  197,  388.) 
Newton. — His  abhorrence  of  the  idea  of  nothing  applied  to  vacuum  (n.  82). 
Night. — In  the  Word,  "  night  "  signifies  the  end  of  the  church  (n.  73). 
Noon. — In  the  Word,  "noon"  signifies  the  fulness  of  the  church  (n.  73). 
North. — In  the  Word,  "north"  signifies  wisdom  in  shade  (n.  121). 

In  the  spiritual  world,  those  who  are  in  a  lower  degree  of  wisdom  dwell  in 
the  north  (n.  121). 
Hose. — The  nose  corresponds  to  the  perception  of  truth  (n.  254). 

The  appearance  is  that  the  nose  smells,  but  the  understanding  smells  by 

vrrtue  of  its  perception  (n.  363). 
"Nostrils,"  in  the  Word,  signify  perception  (n.  383). 
Nothing. — To  make  anything  out  of  nothing  is  a  contradiction  (n.  55,  283). 
The  universe  was  not  created  out  of  nothing  (n.  283]. 
In  nothing  no  real  activity  of  mind  is  possible  (n.  82). 
Nuptials. — What  is  understood  by  the  nuptials  of  love  and  wisdom,  or  of  the  will 
and  understanding  (n.  404). 


Object. — The  object  of  this  work  is  to  uncover  causes,  that  efifecfts  may  be  seen 

from  them  (n.  188). 
Objects. — In  spiritual  light  the  objecfls  of  thought  are  truths,  and  the  objedls  ol 
sight  are  like  those  in  the  natural  world,  but  correspondent  to  the  thoughts 
(n.  70). 
Odors. — Etiecl  which  odors  have  on  the  blood  (n.  420;. 
Foul  smells  in  the  hells  (n.  339,  341,  420). 
Odors  in  the  heavens  (n.  420). 
Omnipotence. — The  omnipotence  of  God  (n  9,  72,  221). 


2^4  ANGELIC   WISDOM 

Omnipresence. — The  omnipresence  of  God  (n.  7,9,21,  69,  71,  72J. 

God  is  omnipresent,  because  He  is  not  in  space  (n.  147). 
Omniprovident. — It  may  be  seen  in  a  measure  how  God  is  able  to  be  omniprow 

dent  (n.  21). 
Omniscience. — Omniscience  of  God  (n.  9,  21,  72). 

One. — Love  and  wisdom  proceed  from  the  Lord  as  one,  but  are  not  received  as 
one  by  the  angels  (n.  125). 
The  heat  and  light  in  proceeding  from  the  Lord  are  one  (n.  99).    {See  Dis- 
tinctly  One.) 
Only. — That  is  called  the  Only  from  which  everything  else  proceeds  (n.  45). 

In  all  things  the  first  is  solely  supreme  in  the  subsequent  things,  yea,  it  « 
the  sole  thing  in  them  (n.  197). 
Operation. — Operation  by  influx  into  vegetable  and  animal  fonns  (n.  346). 
Order. — Successive  and  simultaneous  order  of  discrete  degrees  (n.  205-208). 
Organic. — Organic  substance  (n.  191,  192,  197,  200). 

Organic  forms  (n.  208). 
Organization. — Organization  of  the  will  and  understanding  (n.  373). 
Organs. — Their  composition  (n.  190). 
Organs  of  sense  (n.  366,  407). 
Organs  of  motion  (11.  366). 

{See  n.  207,  370,  376,  377,  384,  385,  400,  401,  408,  410.) 

Origin. — Origin  of  man  (n.  346) ;  of  the  affedlions  and  thoughts  (n.  33) ;  of  evil 

(n.  264-270) ;  of  vital  heat  (n.  379);  of  animals  and  vegetables  (n.  339, 

340,  346) ;    of  animalcules  and  noxious  inserts  (n,  342) ;   of  substance 

and  matter  (n.  302);  of  earths  (n.  302—306). 

Outermost. — The  outermost  of  simultaneous  order  is  the  lowest  of  successive 

order  (n.  206). 
Outmost. — The  outmost  of  each  series,  that  is  to  say,  use,  adlion,  work,  and  doing, 
is  the  complex  and  containant  of  all  the  prior  (n.  215). 
Every  outmost  consists  of  things  prior,  and  these  of  their  primes  (n.  208). 
Every  outmost  is  sheathed  about  and  thereby  rendered  distinct  from  its  things 

prior  (n.  278). 
In  every  outmost  there  are  discrete  degrees  in  simultaneous  order  (n.  207, 

208). 
The  degrees  of  height  are  in  fulness  and  in  power  in  their  outmost  degree 

(n.  217-221). 
The  lowest  spiritual  separated  from  what  is  above  it  produces  evil  uses  (n. 

345)- 
All  things  of  the  mineral  kingdom  are  outmost  things  (n.  65). 

Icreeci,  Owls.  \  -^^"^'^  °"g'"  ("'  339)- 


Pairs. — Why  with  man  there  are  pairs  in  all  the  things  of  his  body  (n,  127,  384 

409). 
Pancreas. — From  sensation  man  knows  nothing  of  the  pancreas  (n.  22). 

It  is  more  perfedl  interiorly  according  to  discrete  degrees  (n.  201). 
Parallelism. — Parallelism  between  the  vegetation  of  a  tree  and  the  vivification 
of  man  (n.  316). 

Between  spiritual  and  natural  uses  (n.  333). 
Peace. — The  state  of  peace  corresponds  to  spring-time  on  earth  (n.  105). 
Perceive. — To  perceive  as  our  own  what  is  of  the  Lord  (n.  115,  116). 
Perception. — Perception  pertains  to  wisdom  (n.  363). 

Common  perception  (n.  365). 

It  comes  by  influx  from  heaven  (n.  361). 

Why  many  of  the  learned  have  destroyed  their  common  perception  (n.  361;. 

No  man  of  sound  reascjn  ever  lacks  perception  of  truth  so  long  as  he  has 
an  affedUon  for  understanding  truth  (n.  404). 


CONCERNING   DIVINE   LOVE.  235 

The  perception  of  truth  springs  from  an  afre(flion  for  understanding  (n.  404). 
Perceptions  are  substances  and  forms,  and  not  entities  abstradled  from  sub- 
stance and  form  (n.  42). 
Perceptions  flow  in  out  of  the  spiritual  world,  yet  are  received,  not  by  the 
understanding,  but  by  love  according  to  its  affe6lions  in  the  understanding 
(n.  410).     (See  Affections  and  Thoughts.) 
Perfection. — Perfection  itself  is  in  the  Lord  and  from  Him  in  the  spiritual  sin 
(n.  204). 
All  perfections  increase  and  ascend  along  with  degrees  and  according  ta 

degrees  (n.  199-204). 
Perfection  of  forces  is  perfecflion  of  all  things  which  are  adluated  and  moved 

by  life,  in  which,  however,  there  is  no  life  (n.  2co). 
Perfection  of  life  is  perfecl;ion  of  will  and  understanding  (n.  200). 
Perfection  of  forms  and  perfedtion  of  forces  make  one  (n.  200). 
Perfection  of  the  universe,  whence  it  comes  (n.  227). 
Peritoneum. — Its  relation  to  the  lungs  (n.  408). 
Perpetuity. — The  perpetuity  of  every  Divine  work  is  from  the  union  of  love  and 

wisdom  (n.  36). 
Pleura. — Its  relation  to  the  heart  and  lungs  (n.  384,  402,  403). 
Plurality. — A  plurality  of  Gods  impossible  (n.  27). 
Poisons. — Their  origin  (n.  339). 
Pollution. — All  pollution  of  man  is  effected  by  means  of  falsities  that  are  opposite 

to  the  truths  of  wisdom  (n.  420). 
Preacher.'— AS&ciQA  by  zeal  (n.  148). 

Presence. — Presence  of  the  Lord,  how  He  is  everywhere  (n.  299). 
Presence  of  angels,  how  it  is  realized  (n.  291). 

Man  is  able  by  means  of  thought  to  be  present  as  it  were  elsewhere,  in  any 
place  however  remote  (n.  285). 
Primitive. — The  primitive  of  man  is  seed  from  the  father,  by  which  conception  Is 
effected  (n.  432). 
What  it  is  in  the  womb  after  conception  (n.  432). 
Principles. — First  principles  in  man  are  the  receptacles  of  love  and  wisdom  (n. 

369)- 
By  life  in  first  principles  is  meant  the  will  and  the  understanding  (n.  365). 
Will  and  understanding  are  in  their  first  principles  in  the  brains  (n.  365, 

387,  403). 
Such  as  life  is  in  first  principles  such  it  is  in  the  whole  and  in  every  part  (n. 

366). 
By  means  of  first  principles  life  is  in  the  whole  from  eveiy  part,  and  in  every 

part  from  the  whole  (n.  367). 
First  principles  in  the  brain  which  appear  like  glands,  the  multitude  of  them 
compared  to  the  multitude  of  stars  (n.  366,  373). 
Prior  things. — Prior  things  consist  of  their  primes  (n.  20S). 
They  are  more  perfe6t  than  posterior  things  (n.  204). 

From  prior  things  posterior  things  can  be  seen,  but  not  the  reverse  (n,  119). 
Proceeding. — The  first  proceeding  from  the  Lord's  Love  and  Wisdom  is  that  fire- 
like spiritual  [substance]  which  appears  before  the  angels  as  a  sun  (n. 
97,  152,  290,  300). 
Proceeding  Divine. — The  Proceeding  Divine  in  the  trinUy  is  called  the  "Holy 
Spirit  "  (n.  146). 
What  the  Proceeding  Divine  or  the  Holy  Spirit  is  (n.  146-150). 
Production. — Production  of  seed  was  the  first  production  from  the  earths  (n.  312)^ 
Progression. — The  progression  of  all  things  in  the  universe  from  firsts  to  outmosts, 

and  from  outmosts  to  firsts  (n.  304,  314,  316). 
Propagation. — Propagation  of  subjecfls  of  the  vegetable  ancl  animal  kingdoms  (n. 

347); 
Provinces. — The  whole  angelic  heaven  is  divided  into  regions  and  provinces, 
according  to  the  members,  viscera,  and  organs  of  man  (n.  288). 


236  ANGELIC    WISDOM 

Pulmonary  pipes. — Their  existence  in  minute  insecfis  'n.  373). 
Pulmonic  /cingdom. — The  ])uhnonic  kingdom  of  heaven  is  that  where  wisdom  pre- 
dominates (n.  381). 
In  it  are  those  who  are  in  love  towards  their  neighbor  (n.  428).     (St'e  alsu 
n.  391,  392.) 
Pulse.— {See  n.  37IS.) 

Man's  spirit  as  well  as  his  body  has  pulse  and  respiration,  and  these  llow 

into  the  pulse  and  lespiration  of  the  body,  and  produce  them  (n.  390,  391  j, 

there  is  a  correspondence  between  them  (n.  390). 

Purification. — Purification  of  the  love  in  the  understanding,  how  it  is  efFecled  (n. 

419,  420). 

All  purification  of  a  man  is  effe(fi:ed  by  means  of  the  truths  of  wisdom  (n. 

420). 
Purification  of  the  blood  (n.  420,  423). 


Quality, — That  which  is  not  in  a  form  has  no  quality,  and  what  has  no  quality 

is  not  anything  (n.  15,  223). 
<?tfa/'/ers.— Quarters  in  the  spiritual  world  (n.  119-128). 

The  quarters  in  that  world  are  not  determined  from  the  south,  as  in  the 

natural  world,  but  from  the  east  (n.  120,  132) ;   they  are  not  determined 

by  the  sun  of  the  spiritual  world,  but  by  the  inhabitants  there  (n.  I20j, 

according  to  their  reception  of  love  and  wisdom  (n.  124-128,  132). 

The  variety  of  reception  of  love  and  wisdom  gives  rise  to  the  quarters  in 

the  spiritual  world  (n.  126). 
Man  as  to  his  spirit  is  in  some  quarter  of  the  spiritual  world,  whatever 
quarter  of  the  natural  world  he  may  be  in  (n.  126). 


Ramifications. — Ramifications  of  the  bronchial  tubes  of  the  lungs  (n.  405,  412) 
They  correspond  to  the  perceptions  and  thoughts  from  the  affedlions  for 
truth  (n.  405). 
Rationality. — Rationality  is  the  capacity  by  which  man  is  able  to  understand  what 
truth  is  and  what  good  is ;  it  is  a  capacity  of  the  understanding  (n.  240, 
264,  413,  425);  it  is  with  every  man  by  creation,  consequently  by  birth, 
and  united  with  freedom  distinguishes  him  from  the  beasts  (n.  264,413). 
A  bad  man  enjoys  this  capacity  equally  with  a  good  man  (n.  266).     It  is 
never  taken  away  from  man  (n.  247,  258,  264).     It  does  not  exist  with 
a  man  until  his  natural  mind  matures  (n.  266).    It  may  be  absent  when 
the  externals  have  been  injured  by  accident  (n.  259). 
The  rational  power  to  think  what  is  false  is  irrational  (n.  425). 
Rational. — The  rational  of  man  is  the  height  of  the  understanding  (n.  237,  254). 
Man's  rational  is  in  appearance  as  if  it  were  of  three  degrees  (n.  258). 
The  rational  man  is  he  who  is  in  natural  and  in  spiritual  love  both  at  once 

(n.416). 
Man  can  become  rational,  by  elevation,  even  to  the  third  degree  (n.  258). 
How  the  rational  is  perfedled  (n.  332). 

The  rational  is  the  higher  region  of  the  natural  degree  (n.  254). 
ffa/s.— Their  origin  (n.  339,  341). 
Reaction. — -In  everything  created  by  God  there  is  rea6i:ion  (n.  68,  260). 

Readlion  is  caused  by  the  a6lion  of  life  (n.  68).     {See  Action.) 
Reason. — All  things  of  .luman  reason  join  and  as  it  were  centre  in  this,  that  there 
is  one  God  (n.  23). 
Human  reason,  on  what  it  depends  (n.  23). 
Human  reason  is  such  as  to  be  unwilling  to  yield  assent  unless  it  sees  a 

thing  from  its  cause  (n.  291). 
How  reason  becomes  unsound  (n.  23). 
Receive. — To  receive  more  of  heat  than  of  light,  and  conversely  (n.  101). 


CONCERNING    DIVINE    LOVE.  237 

Man  is  able  to  receive  wisdom  even  to  the  third  degree,  but  not  love,  un- 
less he  shuns  evils  as  sins  and  looks  to  the  Lord  (n.  242). 
fieceptac/es. — {See  n.  191,  223.) 

Two  receptacles  and  habitations  for  Himself,  called  will  and  understanding, 
are  created  and  formed  by  the  Lord  in  man ;  the  will  for  His  Divine 
Love,  and  the  understanding  for  His  Divine  Wisdom  (n.  358-361 
364,410). 
Divine  Love  and  Wisdom  received  in  three  degrees  (n.  242). 
Reception. — Reception  of  the  Divine  Good  and  the  Divine  Truth  is  according  to 
man's  application  of  the  laws  of  order,  which  are  divine  truths  (n.  57). 
Recipients  of  life. — Angels  and  men  arc  such  (n.4-6). 

Man  is  a  recipient  in  the  degree  in  which  he  is  afifedled  by  those  things 

which  are  from  God,  and  thinks  from  that  affection  (11.  33). 
;V11  things  in  the  created  universe  are  recipients  of  the  Divine  Love  and 
the  Divine  Wisdom  of  God-Man  (n.  55-60). 
Reciprocation. — Reciprocation  is  necessary  that  there  may  be  conjuncflion  (n. 
115,170). 
What  gives  the  ability  to  reciprocate  (n.  116). 

Reciprocal  conjun6lion  of  love  and  wisdom;  of  the  will  and  understand- 
ing;  of  good  and  truth  (n.  385,  410). 
These  reciprocal  conjunctions  are  from  the  love  (n.  411). 
Red. — Red  corresponds  to  love  (n.  380). 

Reflection. — Reflecftion  pertains  to  wisdom  or  the  understanding  (n.  363). 
Reformation. — Reformation  and  regeneration  are  effecfted  through  the  reception 
of  love  and  wisdom   from  the  Lord,  and  then  through  the  opening  of 
interior  degrees  of  the  mind  in  their  order  (n.  187,  263). 
Regeneration  (see  Reformation). — To  be  regenerated  is  from  being  natural  to 

become  spiritual  (n.425). 
Relation. — There  is  a  general  relation  of  all  things  to  God,  as  well  as  the  par- 
ticular relation  to  man  (n.  64). 
The  relation  to  man  in  each  and  all  things  of  the  animal,  vegetable,  and 
mineral  kingdoms  (n.  61). 
Religion. — Those  who  have  confirmed  the  falsities  of  their  religion  continue  in 

the  same  after  their  life  in  the  world  (n.  268). 
Representation. — Angelic  representation  of  the  correspondence  of  the  will  and 

understanding  with  the  heart  and  lungs  (n.  376). 
Respiration. — How  effecfted  (n.  176,  412). 

Man  has  a  twofold  respiration,  one  of  the  spirit,  the  other  of  the  body; 

on  what  they  each  depend  (n.  412,  417). 
The  respiration  of  the  spirit  in  man  flows  into  the  respiration  of  the  body, 
and  produces  it   (n.  390,  391).     There  is  a  correspondence  between 
them  (n.  390).     These  two  respirations  may  be  separated,  and  may  be 
conjoined  (n.  415,  417). 
Thought  produces  respiration  (n.412). 
Angels  and  spirits  breathe  just  as  men  do  (n.  176,  391). 
The  respirations  of  the  lungs  correspond  to  the  perceptions  and  the  thoughts 
of  the  understanding  (n.  420). 
Resurrection. — The  Lord  rose  again  with  the  whole  body,  differently  from  man 

(n.  221). 
Return. — Return  of  all  things  to  the  Creator  (n.  167-172). 

Revelation. — Every  man  is  taught  respecfting  the  Divine  precepts,  not  by  imme- 
diate revelation,  but  by  others  who  know  them  from  religion  (n,  249). 
Ribs. — Their  relation  to  the  lungs  (n.  403,  408). 
Rigtit. — The  "  right  hand,"  in  the  Word,  signifies  superior  power  (n.  220). 

"  Sitting  at  the  right  hand  of  the  power  and  might  of  God  "  signifies  to 

have  all  power  (n.  221). 
In  angel  and  man  the  right  parts  correspond  to  love  from  which  is  wisdom 
or  to  good  from  which  is  truth  (n.  127,  384,  409). 


238  ANGELIC   WISDOM 

Satan. — The  love  of   possessing  the  goods  of   others  by  every  evil  device  is 

called  "  Satan"  (n.  273). 
Cunning  villanies  and  subtleties  are  the  "  satanic  crew"  (n.  273).     {See 

Devil.) 
Scorpions. — Their  origin  (n.  339,  341). 
Seasons. — Tl-  e  four  seasons  of  the  year,  in  the  Word,  signify  states  of  the  church 

(n.73)- 
See. — An  angel  can  see  God  both  within  himself  and  also  without  himself  (n. ' 

130). 

No  one  while  he  is  in  evil  can  see  good,  but  he  who  is  in  good  can  see 
evil  (n.  271). 

When  man  thinks  from  wisdom  he  sees  things  as  it  were  in  light  (n.  95).  • 

Why  those  who  are  in  the  one  world  cannot  see  those  who  are  in  the  other  • 
world  (n.  91). 

To  see  from  effects  only  is  to  see  from  fallacies  (n.  1S7). 

Seeing  is  predicated  of  the  understanding  (n.  363). 
Seed. — The  seed  which  is  from  the  father  is  the  first  receptacle  of  life,  but  such 
a  receptacle  as  it  was  with  the  father  (n.  269). 

The  produdlion  of  seeds  was  the  first  production  from  the  earths  while 
they  were  still  new  (n.  312). 

In  seeds  there  is  an  endeavor  to  multiply  and  to  frudtify  themselves  infi- 
nitely and  eternally  (n.  60). 

Interiorly  they  are  more  perfecfl  according  to  discrete  degrees  (n.  20I). 
Selfhood. — The  angel's  selfhood,  like  man's,  is  evil  (n.  114). 

What  is  man's  own  stops  influx  and  reception,  and  hardens  and  shuts  u^ 
the  heart  (n.  336). 
Sensations. — Sensations  are  not  things  abstradl  from  the  organs  of  sensatioi 
(n.  210). 

Sensations  are  ultimately  derived  from  love  and  wisdom  (n.  363). 
Sense. — Sense  is  an  affedling  of  the  substance  and  form  of  the  organ  (n.  41). 

The  affedling  of  the  substance  and  form  which  causes  sense  is  not  a  some- 
thing separate  from  the  sul^jedl,  but  only  causes  a  change  in  it,  the 
subjedl  remaining  the  subjedl;  then  as  l^efore  and  afterwards  (n.  41). 

The  external  senses  of  the  body  communicate  immediately  through  fibres 
with  the  brains,  and  derive  therefrom  their  sensitive  and  active  life 

("•365)-  .        ,  ,         .    „ 

All  the  bodily  senses  derive  their  perception  from  the  mmd's  perception 

(n.  406). 
Sensual. — Sensual  men  are  the  lowest  natural  men,  who  are  incapable  of  think- 
ing above  the  appearances  and  fallacies  of  the  bodily  senses  (n.  249). 
The  sensual  is  the  lowest  region  of  the  natural  degree  (n.  254). 
Series. — One  thing  is  from  another  in  a  threefold  series  (n.  212).     The  outmost 
of  each  series  is  the  complex  and  containant  of  all  the  prior  (n.  215). 
5er/?e/jfS.— Their  origin  (n.  339,  341). 
Sight. — Slight  is  possible  only  by  means  of  an  atmosphere  purer  than  air  (n. 

176). 
Sight  is  not  a  something  volatile  flowing  from  its  organ,  but  is  the  organ 

considered  in  its  substance  and  form;  when  this  is  alTecfted  sensation 

is  produced  (n.  41). 
Sight  is  in  the  eye  which  is  the  subjecfl,  and  is  an  affeding  of  the  subje<a 

(n.  41). 
Sight  does  not  go  out  from  the  eye  to  the  objecT;,  but  the  image  of  the  ob- 

jedl  enters  the  eye,  and  affedls  its  substance  and  form  (n.  41). 
The  sense  of  sight  communicates  immediately  through   fibres  with  the 

brain,  and  derives  therefrom  its  sensitive  and  acftive  life  (n.  365). 
The  grossness  of  bodily  sight  (n.  352).     (See  Sense.) 
Simple.— The  simple  see  more  clearly  what  is  good  and  true  than  those  who 

think  themselves  their  superiors  in  wisdom  (n.  361). 


COXCERXIXG    DIVINE    LOVE.  239 

Simples. — Simples  are  more  perfecfl  than  composites,  because  they  are  more 
naked  and  less  covered  over  with  substances  and  matters  devoid  of 
life  (n.  204). 
The  more  simple  anything  simple  is  the  more  exempt  from  injury  it  is, 

because  it  is  more  perfe6l  (n.  204). 
Without  such  pre-eminent  perfecl;ion  in  things  simple,  neither  man  nor 
any  kind  of  animal  could  have  come  into  existence  from  seed  and 
could  afterwards  continue  to  exist :  nor  could  the  seeds  of  trees  and 
shrubs  vegetate  and  bear  fruit  (n.  204). 
Sirens. — Their  fantastic  beauty  (n.  424). 
Skin. — The  skin  by  which  man  is  enveloped  is  the  subjedt  of  touch  (n.  41). 

The  substance  and  form  of  the  skin  cause  it  to  feel  whatever  is  applied 
to  it  (n.  41). 
Steep. — In  sleep  the  lapse  of  time  is  not  noticed  (n.  74). 

What  becomes  of  conatus  and  forces  in  man  during  sleep  (n.  219). 
Sloane,  Sir  Hans  (n.  344). 
Small. — There  is  nothing  so  small  that  has  not  in  it  degrees  of  both  kinds 

<n.  223). 
Smell. — The  sense  of  smell  is  in  the  nostrils,  and  is  an  affecfking  of  the  nostrils 
by  odoriferous  particles  touching  them  (n.  41). 
The  smell  is  not  a  something  volatile  flowing  from  its  organ,  but  is  the 
organ  considered  in  its  substance  and  form;  and  when  the  organ  is 
afiTedled  sensation  is  produced  (n.  41). 
The  sense  of  smell  communicates  immediately  through  fibres  with  the 

brains,  and  derives  therefrom  its  sensitive  and  active  life  (n.  365). 
To  smell  is  predicated  of  perception  (n.  363).     {See  Sense.) 
Societies. — In  heaven,  societies  are  divided  according  to  all  the  differences  of 
heavenly  love  (n.  141). 
Angelic  societies  are  countless  and  in  the  same  order  as  the  glands  of 
the  brain  (n.  366). 
Soul. — The  soul  in  its  very  esse  is  love  and  wisdom  in  man  from  the   Lord 
(n.  395,398). 
There  can  be  no  soul  apart  from  its  boJy,  nor  body  apart  from  its  soul 

(n.  14). 
Every  man's  soul  is  in  a  spiritual  body  aftei  it  has  cast  off  the  material  cov- 
erings which  it  caried  about  in  the  world  (n.  14). 
Fruitle.--s  researches  of  the  learned  into  the  operations  of  the  soul  in  the 

body  (n. 394). 
How  the  soul  acls  upon  the  body  and  effects  all  its  operations  (n.  398—431). 
Soul  of  beasts  (n.  346). 

"  Soul,"  in  the  Word,  signifies  the  understanding,  also  the  wisdom  of  the 
understanding  (n.  383). 
Sound. — Sound  which  is  articulated  into  words  all  comes  forth  from  the  lungs 
through  the  trachea  and  epiglottis  (n.  382). 
The  angels  recognize  a  man's  love  from  his  tone  in  speaking,  his  wisdom 
from  articulation,  and  his  knowledge  from  the  meaning  of  the  words  (n. 
280). 
Beasts  utter  sounds  in  accordance  with  the  knowledge  pertaining  to  their 
love  (n.  255). 
South. — In  the  Word,  "south"  signifies  wisdom  in  light  (n.  121). 

In  the  spiritual  world  those  in  a  higher  degree  of  wisdom  dwell  in  the  south 
(n.  121). 
Space. — Space  is  a  property  of  nature  (n.  69,  70). 

Space  is  in  each  and  all  things  in  the  world  as  seen  by  the  eye  (n.  7). 
In  the  spiritual  world  there  appear  to  be  spaces,  yet  they  are  only  appear- 
ances (n.  7).     Spaces  there  are  not  constant  as  in  the  natural  world,  but 
are  subjedl  to  change  according  to  states  of  life  (n.  70). 


2^0  ANGELIC   WISDOM 

States  of  love  correspond  to  space  (n.  70). 
Space  is  in  natural,  but  not  in  spiritual  ideas  (n.  7,  in). 
To  think  according  to  space  concerning  God  is  to  think  concerning  the  ex- 
panse of  nature  (n.  9). 
The  Lord  cannot  advance  through  spaces,  but  is  present  with  each  one  ac- 
cording to  reception  (n.  iii). 
(See  Time.) 
Speaking. — Speaking  by  degrees  is  abstradl  (n.  196). 
Speech. — {See  Language.) 
Sphere. — Encompassing  sphere  (n.  291). 

Every  one  in  the  spiritual  world  is  encompassed  by  a  sphere  consisting  of 

substances  set  free  and  separated  from  his  body  (n.  292). 
A  sphere  flows  forth  from  all  things  that  appear  in  that  world  (n.  293). 
The  sphere  of  affedlions  and  of  thoughts  therefrom,  which  encompasses  each 
angel,  manifests  his  presence  to  others  far  and  near  (n.  291). 
Spiders. — Their  origin  (n.  339). 
Spiral. — The  contraction  of  the  spiritual  degree  is  like  the  turning  back  of  a  spiral 

in  the  opposite  dii-e(ftion  (n.  254,  263). 
Spirit. — Man  in  the  world  of  spirits  is  called  an  angelic  spirit  if  he  is  preparing 
for  heaven,  an  infernal  spirit  if  he  is  prepaiing  for  hell  (n.  140). 
In  the  Word,  '-spirit"  signifies  the  undei-standing  and  the  wisdom  of  the 

understanding  (n.  383). 
Corporeal  spirits  (n.  424). 
Animal  spirit,  what  it  is  (n.  423). 

The  Holy  Spirit  is  the  Truth  itself  which  proceeds  from  the  Lord  (n.  149). 
The  Holy  Spirit  is  the  Lord,  and  not  a  God  who  is  a  person  by  Himself 

(n-359)- 

In  the  Word,  the  "  Holy  Spirit "  and  "  Spirit  of  God"  signify  Divine  Wis- 
dom, and  therefore  Divine  Truth  which  is  the  light  of  men  (n.  383, 149). 
Spiritual. — The  heat  and  light  which  proceed  from  the  Lord  as  a  sun  are  espe 
cially  called  the  spiritual  (n.  100). 

The  spiritual  flows  down  from  its  sun,  even  to  the  outmosts  of  nature, 
through  three  degrees  (n.  345). 

The  lowest  spiritual  or  spiritual-natural  can  be  separated  from  its  higher 
parts  (n.  345). 

Evil  uses  are  effecfted  on  the  earth  by  the  lowest  spiritual  separated  from 
what  is  above  it  (n.  345). 

The  spiritual  impels  nature  to  a(ft,  as  what  is  living  impels  what  is  dead 
(n.  340).  It  produces  the  forms  of  vegetables  and  animals,  filling  them 
with  matters  from  the  earth,  that  they  may  become  fixed  and  enduring 
(n.  340). 

The  spiritual  furnishes  the  soul,  and  the  material  the  body  (n.  343). 

What  the  spiritual  and  what  the  natural  man  is  (n.  251). 

Things  spiritual  are  substances,  and  not  abstratfi:;  they  are  not  possible  out 
side  of  subjecfls  which  are  substances,  but  are  states  of  subjecfts,  that  is, 
substances  (n.  209). 
Spiritual  Fire. — That  fire-like  spiritual  [substance]  which  appears  before  the  an- 
gels as  a  sun,  is  the  first  proceeding  from  the  Lord's  Love  and  Wisdom 
(n.  97). 
Spleen. — From  sensation  alone  man  knows  nothing  of  the  spleen  (n.  22). 
Spring. — In  the  Word,  "  sjmng"  signifies  the  first  state  of  the  church  (n.  73) 

There  is  a  pei^petual  sjiring  in  all  the  angelic  heavens  (n.  105). 

Spring-time  corres]ionds  to  a  state  of  peace  (n  105). 
State. — Stale  is  predicated  of  love,  of  life,  of  wisdom,  of  afifecftions,  of  joys  there 
from,  and  in  general,  of  good  and  truth  (n.  7). 

fn  ani^clic  ideas  of  thought,  instead  of  sj^ace  and  time  there  are  States  of 
life;    instead  of  sj.nce-,  such  things  a-;  have  reference  to  states  of  love- 


CONCERNING    DIVINE    LOVE.  24I 

and  instead  of  times,  such  things  as  have  reference  to  states  of  wisdom 
(n.  70). 
Living  and  dead  states  (n.  161). 
Sta/ks. — Stalks,  in  the  fomis  of  the  vegetable  kingdom,  are  their  outmosts.  Clothed 
with  layers  of  bark  they  represent  the  globe  clothed  with  earths  (n.  314). 
Sternum. — Its  relation  to  the  lungs  (n.  40S). 

Stomach. — From  sensation  alone  man  knows  nothing  of  the  innumerable  tilings 
which  compose  his  stomach  (n.  22). 
In  what  way  the  stomach  is  connecfled  with  the  lungs  (n.  408). 
Stones. — Their  composition  (n.  190,  192,  207). 

There  are  in  them  degrees  of  both  kinds  (n.  225). 
They  are  interiorly  more  perfect  according  to  discrete  degrees  (n.  201). 
A  wave  of  effluvia  is  constantly  flowing  forth  from  stones  (n.  293). 
Striata  Corpora. — {Sec^  n.  366.) 

Structure. — Stru(fture  of  the  lungs  (n.  405,  412,  417). 
Subject — A  subject  has  substantial  existence  (n.  373). 

Men  are  subjecfls  which  can  be  recipients  of  the  Di%ane  Love  and  Wisdom 

as  of  themselves  (n.  170). 
That  which  men  think  of  outside  of  a  subje6l  as  something  hovering  or  float- 
ing is  only  an  appearance  of  the  state  of  the  subjecft  in  itself  (n.  40-42). 
Subsistence. — The  subsistence  of  the  universe  and  of  all  things  belonging  to  it  is 
from  the  spiritual  sun.     Subsistence  is  perpetual  existence  (n.  152, 153). 
Substance. — The  substance  that  is  substance  in  itself  is  the  sole  substance  (n.  197, 
300). 
Substance  in  it-elf  is  the  Divine  Love  (n.  44-46). 
All  things  have  been  created  out  of  a  substance  which  is  substance  in  itseli 

.  (n.  283). 
Spiritual  substances  become  substances  at  rest,  and  in  the  natural  world 

tixed  substances  called  matters  (n.  302). 
Substances  of  which  the  earths  consist  (n.  305,  306,  310). 
Spiritual  and  natural  substances  of  which  the  natural  mind  consists  (n.  257, 

38S). 
Organic  substances  which  are  the  receptacles  and  abodes  of  the  thoughts 

and  affecflions  in  the  brains  (n.  191,  192,  197). 
Substance  is  not  possible  apart  from  form  (n.  209,  229). 
Substance  and  form  (n.  41). 
Substantiated. — Substantiated  or  composite  things  do  not  arise  out  of  a  substance 

so  simple  that  it  is  not  a  form  from  lesser  forms  (n.  229). 
Suffocation.  )  — State  of  the  heart  and  lungs  during  suffocation  and  in  swoons 
Swooning.     \     (n.407). 
Summer. — In  the  Word,  "  summer"  signifies  a  state  of  fulness  of  the  church  (n. 

73)- 
>.  un. — There  are  two  suns  through  which  all  things  have  been  created  by  the  Lord, 

the  sun  of  the  spiritual  world  and  the  sun  of  the  natural  world  (n.  153). 
The  spiritual  sun  is  not  the  Lord  Himself,  but  is  the  Divine  Love  and  Wis- 
dom pi-oceeding  from  Him  (n.  86,  93,  97,  290,  291, 151-156). 
The  sun  of  the  natural  world  is  pure  fire  from  which  everything  of  life  has 

been  withdrawn ;  but  the  sun  of  the  spiritual  world  is  fire  in  which  there 

is  Divine  life  (n.  89,  157). 
The  spiritual  sun  is  the  one  only  substance  from  which  all  things  are  (nJ 

300).     It  appears  in  heaven  at  a  middle  altitude  (n.  103-107). 
In  the  Word,  the  "sun"  signifies  the  Lord  as  to  Divine  Love  and  Divine 

Wisdom  together  (n.  98). 
(See  Contents,  Part  II.) 
Swammerdam. — (See  n.  351.) 
Swedenborg. — The  sight  of  his  spirit  was  opened,  that  he  might  see  the  things 

which  are  in  the  spiritual  world,  and  aftenvards  describe   that  world 

(n.  85,  355^- 


242  ANGELIC    WISDOM 

He  saw  the  Lord  aj  a  sun  (n.  131). 

An  entire  society  of  heaven  appeared  to  him  as  one  angel-man  (n.  79). 
He  was  raised  up  into  heaven  to  the  angels,  and  was  then  in  the  spirit  out 
side  the  body  (n.  391,  394). 
Swine. — Their  origm  (n.  339). 

Systole. — The  motions  of  the  heart,  systolic  and  diastolic,  change  and  vary  ac- 
cording to  the  affecftions  of  each  man's  love  (n.  378). 


Taste. — Taste  is  an  affec5ling  of  the  substance  and  form  of  the  tongue;   the 

tongue  is  the  subject  (n.  41). 
Taste  is  not  a  something  volatile  flowing  from  its  organ,  but  is  the  organ 

itself  considered  in  its  substance  and  form,  and  when  the  organ  is  affe(5led 

sensation  is  produced  (n.  41). 
The  sense  of  taste  communicates  immediately  by  fibres  with  the  brains,  and 

derives  therefrom  its  sensitive  and  acflive  life  (n.  365).      (See  Sense.) 
Tasting  is  predicated  of  perception  (n.  363). 
Tendons. — Their  origin  (n.  304). 
Think. — To  think  froin  causes  and  ends  is  a  mark  of  higher  wisdom,  but  to  think 

of  these  is  a  mark  of  lower  wisdom.    To  think  from  ends  is  of  wisdom ; 

to  think  from  causes  is  of  intelligence ;  and  to  think  from  eff"e(fls  is  of 

knowledge  (n.  202). 
Thinking  sensually  and  materially,  is  thinking  in  nature  from  nature,  anr* 

not  above  nature  (n.  351). 
T/iorax. — {See  n.  403.) 
Thouglit. — Thought  is  not  possible  except  by  means  of  an  atmosphere  purer  tha» 

air  (n.  176). 
Thought  is  nothing  but  internal  sight  (n.  404). 
It  pertains  to  wisdom  and  the  understanding  (n.  363). 
Inmost  thought,  which  is  the  perception  of  ends,  is  the  first  efTedt  of  life  (n.  2) 
All  thoughts  with  man  arise  from  Divine  Wisdom  (n.  33). 
Affe(ftions  and  thoughts  are  substances  and  forms,  and  not  entities  abstracfted 

from  a  real  and  a(fi:ual  subatance  and  form  (n.  42,  316). 
Spiritual  thought  has  nothing  in  common  with  natural  thought  (n.  163). 
Thought  from  the  eye  closes  the  understanding,  but  thought  from  the  un- 
derstanding opens  the  eye  (n.  46). 
The  affedion  which  is  of  love  produces  thought,  and  thought  produces 

respiration  (n.  412). 
Thought  flows  into  the  lungs,  and  through  the  lungs  into  speech  (n.  391J. 
Thought  corresponds  to  the  respiration  of  the  lungs  (n.  383). 
{See  Affection.) 
Tigers. — Their  origin  (n.  339). 
Time. — Time  is  proper  to  nature  (n.  69,  73,  161). 
Measures  of  time  (n.  73). 
In  the  spiritual  world  the  progressions  of  life  appear  to  be  in  time  ;  but  since 

state  there  determines  time,  time  is  only  an  appearance  (n.  73). 
Time  there  is  nothing  but  quality  of  state.     Times  in  the  spiritual  world  are 

not  constant  as  in  the  natural  world,  but  are  subjedl  to  change  according 

to  the  states  of  life  (n.  70). 
Times  there  have  relation  to  states  of  wisdom  (n.  70). 
It  makes  one  with  thought  from  affedlion  (n.  74). 
{See  Space.) 
Tongue. — The  appearance  is  that  the  tongue  tastes,  but  the  understanding  tastei 

by  virtue  of  its  perception  (n.  363). 
From  sensation  alone  man  knows  nothing  of  the  innumerable  things  in  his 

tongue  (n.  22). 
It  is  interiorly  more  perfedl  according  to  discrete  degrees  (n.  201). 
Touch. — The  sense  of  touch  is  not  in  Ihe  th'wj;ii  which  are  apjilied,  but  in  the  sub- 


CONCERNING    DIVINE    LOVE.  243 

stance  and  form  of  the  skin  which  are  the  subjedl ;  the  sense  itself  is 
nothing  but  an  affecting  of  the  subjecft  by  the  things  applied  (n.  41). 
Ihe  sense  of  toucli  communicates  immediately  througli  fibres  with  the  brains, 

and  derives  therefrom  its  sensitive  and  acflive  life  (n.  365). 
Touching  with  the  hand  signifies  communicating  (n.  220).     [See  Sense.) 
Trof^ea. — [See  n.  382,  408.) 
rra/js/n/ss/o/?.— Transmission  of  the  love  of  evil  from  parents  to  their  offspring 

(n.  269). 
Transparent. — The  forms  receptive  of  heat  and  light  in  man  are  transparent  from 
birth,  lilce  crystal  glass  (n.  245,  255);    they  transmit  spiritual  light  aj 
crystal  glass  transmits  natural  light  (n.  245). 
Trees  and  Shrubs. — How  they  are  produced  (n.  346). 
There  are  in  them  degi-ees  of  both  kinds  (n.  225). 
A  wave  of  eftluvia  is  constantly  flowing  forth  out  of  them  (n.  293). 
Trine. — In  every  thing  of  which  anything  can  be  predicated  there  is  the  trine 

which  is  called  end,  cause,  and  effecfl  (n.  209,  154,  167-172,  296—301). 
Trinity. — The  trinity  in  the  Lord  is  called  Father,  Son,  and  Holy  Spirit ;    the 
Divine  from  which  [Creative  Divine]  is  called  the  Father;  the  Humaa 
Divine  the  Son ;  and  the  Proceeding  Divine,  the  Holy  Spirit  (n.  146). 
Truth. — Everything  that  proceeds  from  wisdom  is  called  truth  (n.  31). 

Truth  is  nothing  else  than  a  form  of  affeeftion,  that  is,  of  love  (n.  411). 
Truth  is  of  the  understanding  (n.  406,  410). 
All  truths  are  of  spiritual  light  (n.  253). 
Truths. — Apparent  truths  are  appearances  according  to  which  every  one  may 
think  and  speak ;  but  when  they  are  accepted  as  real  truths,  then  appa- 
rent truths  become  falsities  and  fallacies  (n.  108). 
Turn. — Angels    turn   their  faces  constantly  to  the  Lord  (n.  129-134);    all  their 
interiors   both    of  mind    and    body  are   turned  to  the  Lord  as  a  sun 

(n- 135-139)- 
Every  spirit,  whatever  his  quality,  turns  to  his  ruling  love  (n.  140-145). 

Tyre. — "  Tyre,"  in  the  Word,  signifies  the  church  as  to  knowledges  of  good  and 
truth  (n.  325). 


Understanding. — The  understanding  is  the  receptacle  of  wisdom  (n.  360);  of  in- 
telligence (n.  430).     It  has  an  organic  form,  or  a  form  organized  out  of 
the  purest  substances   (n.  373).     It  is  the  light  by  which  the  love  sees 
(n.  406,  96).     It  can  be  in  spiritual  light  even  where  the  will  is  not  in 
spiritual  heat.     It  does  not  lead  the  will,  but  simply  teaches  and  shows 
the  way  (n.  244).     It  does  not  conjoin  itself  to  the  will,  but  the  will 
conjoins  itself  to  the  understanding  (n.  410).    It  corresponds  to  the  lungs 
(n.  3S2-384).     [See  Will  and  Thought.) 
Union. — Union  of  love  with  wisdom,  and  of  wisdom  with  love  (n.  35-37). 
Of  spiritual  heat  with  spiritual  light,  and  conversely  (n.  99). 
Reciprocal  union  causes  oneness  (n.  35). 
Uniting. — Uniting  of  two  into  one,  whence  it  is  (n.  15). 
Universal. — The  universal  of  all  things  is  Love  and  Wisdom  (n.  28). 
Universe. — The  universe  in  general  is  divided  into  two  worlds,  the  spiritual  and 
the  natural  (n.  163). 
The  universe  regarded  as  to  uses  is  an  image  of  God  (n.  64,  169). 
All  things  in  the  universe  are  recipients  of  the  Divine  Love  and  the  Divine 

Wisdom  of  God-Man  (n.  55). 
There  is  a  correspondence  of  each  and  every  thing  which  has  existence 

in  the  universe  with  each  and  every  thing  of  man  (n.  52). 
[See  Contents,  Part  IV.) 
Ureters. — Why  they  are  in  pairs  (n.  384). 

Uses. — Those  things  are  called  uses  which  from  the  Lord  are  by  creation  in  ordei 
(n.  298,  307,316,  335,336). 


244  ANGELIC   WISDOM 

All  uses,  as  ends  of  creation,  are  in  forms  (n.  307). 

Use  is  like  a  soul,  and  its  form  is  like  a  body  (n.  310). 

Use  has  relation  to  good,  and  its  form  to  truth  (n.  409). 

All  uses   are  brought  forth  by  the  Lord  out  of  outmosts  (n.  310). 

All  the  uses  in  the  created  universe  correspond  to  uses  in  man  (n.  29S). 

Evil  uses  were  not  created  by  the  Lord,  but  originated  together  with  hell 
(n.  336-348). 

All  things  that  are  evil  uses  are  in  hell,  and  all  things  that  are  good  uses 
are  in  heaven  (n.  339). 

All  good  things  that  have  existence  in  acft  are  called  good  uses,  and  all  evil 
things  that  have  existence  in  a6l  are  called  evil  uses  (n.  336). 

How  men  may  know  whether  the  uses  he  does  are  spiritual  or  merely  nat- 
ural (n.  426). 

Performing  uses  is  acfling  sincerely,  uprightly,  justly  and  faithfully  in  the 
work  proper  to  one's  calliag  (n.  431). 

[See  n.  65-68 ;  atid  CONTENTS,  Part  IV.) 


Vacuum. — Vacuum  is  nothing  (n.  373,  299). 

Conversation  of  angels  with  Newton  on  the  subjedl  of  vacuum  (n.  82). 
Variety. — Whence  are  the  varieties  of  all  things  in  the  created  universe  fn.  300, 

155)- 
Variety  of  generals,  and  vanety  of  particulars  (n.  155). 
The  varieties  of  love  are  limitless  (n.  368). 
In  the  varieties  of  things  there  is  an  image  of  the  Infinite  and  Eternal  (n, 

3'8). 
Variety  obscures  (n.  228). 
Vegetable  Kingdom. — The  forms  of  uses  in  that  kingdom  (n.  314). 

A  relation    to  man   arising  out  of  each  and   all  things  of  the  vegetable 
,    kingdom  (n.  61). 
Vegetables. — The  forms  of  vegetables,  whence  they  are,  and  how  produced  (n. 
314,  340,  346,  351)- 
Degrees  of  both  kinds  are  in  them  (n.  225). 
Marvels  presented  in  their  producftion  (n.  60,  61,  340). 
A  wave  of  effluvia  is  constantly  flowing  forth  from  vegetables  (n.  293). 
Veins. — {See  n.  399,  400,  408,  420.) 

Vena  Cava  (n.  405,  412,  513,  415) ;  bronchial  veins  (n.  405,  407,  413) ;  pul- 
monary veins  (n.  405, 407,  412,  413,  420). 
Veins  coiTCspond  to  the  affections,  and  in  the  lungs  to  the  affecflions  of  truth 
(n.  412,  420). 
Ventricles. — Ventricles  of  the  heart,  why  there  are  two  (n.  384,  409). 
Right  ventricle  (n.  405). 
Left  ventricle  (n.  401,  405,  42c). 
Vessels. — Vessels  of  the  heart  (n.  207,  399,  400,  412). 

The  blood-vessels  of  the  heart  in  the  lungs  correspond  to  the  affecflions  o 

truth  (n.  405). 
The  air-vessels  correspond  to  perceptions  (n.  112). 
Viscera.— {See  n.  201,  207,  370,  373,  376,  377,  384,  385,  400,  401,  408,  410.) 

Their  composition  (n.  190). 
Visible  things. — The  visible  things  in  the  created  universe  bear  witness  that  na- 
ture has  produced  and  does  produce  nothing,  but  that  the  Divine  out  ot 
itself  and  through  the  spiritual  world  produces  all  things  (n.  349-357). 
Vivification. — Why  vivificalion  is  said  to  l)e  efTecfled  by  tlie  Spirit  of  Jehovah  (n 
100). 


Wa/ers.- —Waters  are  the  mediate  forces  (n.  178). 


CONXERNING    DIVINE    LOVE.  245 

In  the  spiritual  world  there  are  waters  just  as  in  the  natural  worM,  but  they 
are  spiritual  (n.  173-178). 
Ways. — Ways  in  the  spiritual  world  (n.  145). 
Weeks. — In  the  Word,  "weeks"  signify  states  (n.  73). 

West. — In  the  Word,"  west  "signifies  a  diminishing  love  towards  the  Lord  (n.  121). 
In  the  spiritual  world  those  who  are  in  a  lower  degree  of  love  are  in  the 
west  (n.  121). 
Whole. — The  whole  has  existence  from  the  parts,  and  the  parts  have  permanent 

existence  from  the  whole  (n.  367). 
Will. — The  will  is  the  receptacle  of  love  (n.  360). 

The  will  is  the  entire  man  as  regards  his  very  form  (n.  403). 
The  will  and  understanding  are  distinc'l  from  each  other,  as  love  and  wis- 
dom are  distin6l  (n.  361).    They  are  substance  and  form,  and  not  absti^adl 
things;  they  are  not  possible  outside  of  subjects  which  are  substances, 
but  are  states  of  subjects  (n.  209,  42).     They  are  organic  forms,  or  forms 
organized  out  of  the  purest  substances  (n.  373).     They  have  been  so 
created  as  to  be  distindtly  two,  and  yet  make  one  in  every  operation 
and  in  every  sensation  (n.  395-397).    The  will  leads  the  understanding, 
and  causes  it  to  adt  as  one  with  itself  (n.  244). 
The  will  corresponds  to  the  heart  (n.  378). 
[See  Contents,  Part  V.) 
Wind. — Why  man  believes  the  soul  or  spLit  to  be  wind,  or  an  airy  something  like 

breath  from  the  lungs  (n.  383). 
Winter. — In  the  Word,  "winter"  signifies  the  end  of  the  church  (n.  73). 
Wisdom. — Wisdon«  is  the  existere  of  life  from  the  esse,  which  is  love  (n.  14,  358, 
368).  _ 
It  is  nothing  but  an  image  of  love,  for  in  wisdom  love  presents  itselt  to  be 

seen  and  recognized  (n.  358). 
It  is  from  love,  and  is  its  form  (n.  368). 

It  is  the  cause  of  which  love  is  the  end,  and  use  the  effecfl  (n.  241). 
It  does  not  beget  love,  but  simply  teaches  how  man  ought  to  live,  and  it 

shows  the  way  in  which  he  ought  to  go  (ii.  244). 
Wisdom  without  love  is  like  an  existere  without  its  esse ;  it  is  like  the  light 

of  winter  (n.  139). 
It  is  of  wisdom  to  do  good  from  an  affection  for  good  (n.428). 
[See  Contents,  Part  V.     See  also  Love.) 
Wise. — He  that  doeth  is  called  a  wise  man  in  the  Word  (n.  220). 

Man  is  not  to  be  judged  of  by  wisdom  of  speech,  but  by  his  life  (n.  418). 
Wolves. — Their  origin  (n.  339). 

Womb. — Formation  of  man  in  the  womb  (n.  6,  365,  400). 
Stale  of  the  infant  in  the  womb  (n.  407,  410). 

In  the  animal  kingdom  the  body  is  formed  by  a  seed  deposited  in  a  womb 
or  ovum;  in  the  vegetable  kingdom  seeds  are  the  beginnings,  the  womb 
or  ovum  is  like  the  ground  (n.  316). 
Wonderful  things. — By  the  wonderful  things  which  eveiy  one  sees  in  nature  he 
may  confinTi  himself  in  favor  of  the  Divine,  if  he  will  (n.  351-356). 
Wonderful  things  which  the  instincfls  of  animals  present  (n.  60). 
Word. — Why  the  Lord  is  called  "the  Word"  (n.  221). 

There  are  three  senses  in  the  Word,  according  to  the  three    degrees,  the 

celestial  sense,  the  spiritual  sense,  and  the  natural  sense  (n.  221). 
A  word  is  a  kind  of  resultant,  involving  tone,  articulation,  and    meaning 

(n.  280). 
In  each  single  word  of  the  Word  there  is  a  spiritual  meaning  from  Divine 
Wisdom,  and  a  celestial  from  Divine  Love  (n.  280). 
Work. — In  every  Divine  work  there  is  a  union  of  love  and  wisdom  (n.  36). 
Works.  }  — All  things  which  are  of  the  three  degi-ees  of  the  natural  mind  are  in- 
Deeds.  \    eluded  in  deeds  (n.  277-281). 

From  the  deeds  of  a  man  we  judge  of  the  thought  of  his  will  (n.  215  . 


246  ANGELIC  WISDOM  CONCERNING  DIVINE  LOVE. 

All  things  of  charity  and  faith  are  present  in  good  works  (n.  214-220). 
On  this  account  "works"  are  so  often  mentioned  in  the  Word  (n.  215,  220) 
World. — There  are  two  worlds,  the  spiritual  and  the  natural  (n.  83, 163). 

In  external  appearance  they  are  entirely  alike,  but  internally  they  are  en- 
tirely unlike  (n.  163, 173,  321). 
They  are  totally  distindl,  and  communicate  only  by  correspondences  (n.  83). 
In  the  spiritual  world  there  are  all  things  that  have  existence  in  the  natural 

world  in  its  three  kingdoms  (n.  52,  321). 
All  these  things  are  correspondences,  and  come  into  existence  according  to 

the  affecflions  and  consequent  thoughts  of  the  angels  (n.  322). 
The  spiritual  world  is  where  man  is,  and  in  nowise  away  from  him.    Every 
man  as  regards  the  interiors  of  his  mind  is  in  the  spiritual  world  in  the 
midst  of  spirits  and  angels  there  (n.  92). 
The  spiritual  world  includes  heaven,  and  hell,  and  the  world  of  spirits  (n. 
140,  339)- 
World  of  Spirits. — Every  man  after  death  comes  first  into  the  world  of  spirits, 

which  is  midway  between  heaven  and  hell  (n.  140) 
Worms. — Noxious  worms,  their  origin  (n.  341,  342,  339). 
Metamorphosis  of  worms  (n.  354). 
Silkworms  (n.  61,  356). 
Write. — Why  some  can  think  and  speak  well,  but  cannot  write  well  (n.  361). 
Writing. — There  is  nothing  of  spiritual  writing  like  natural  writing  except  the 
letters,  each  of  which  contains  an  entire  meaning  (n.  295). 
These  two  writings  have  communication  only  by  correspondences  (n.  306). 

Ztn/fh  — Why  in  the  spiritual  world  the  sun  never  appears  in  the  zenith  (n.  105) 


NOTAE   CRITICAE   EDITORIS. 


Pag. 
5 

14 


^5 

I 

16 

I 

22 

I 

28 

I 

31 

I 

34 

I 

35 

I 

60 

I 

2 

3 

63 

I 

70 

I 

78 

I 

2 

79 

I 

87 

I 

2 

3 

4 

90 

I 

91 

I 

92 

I 

93 

I 

95 

I 

propiores  pro  "  propriores  " 
propiore  pro  "propriore" 

'*  Me  tibi  " — sic  editio  pnn- 
ceps  ;  sic  quoqiieDoc.  de  Sac. 
Scrip.,  n.  85 ;  Apoc.  Rev., 
ed.  princeps,  n.  688  ;  V.  C.  R., 
ed.  princeps,  n.  5 1 ;  Apoc. 
ExpL,  n.  388H.  Videantur 
ante  III  articuUsequentes,  tibi 
legimiis  '•  te  Mihi:" — A.C., 
n.  2235,  9182,  9857  ;  De 
Caelo  et  Inferno,  n.  216; 
Apoc.  Rev.,  n.  567  ;  Apoc. 
ExpL,  n.  329M,  65o[^], 
701  [c],  946;  Di(fla  Prob., 
ed.  1845, /a 0-.  56. 

164 /ro  "  64  " 

plures  pro  "plures  causae" 

afFerentur  pro  "  afferrentur  " 

eorum  pro  "  norum" 

"somnis:" — Sic  editio  prin- 
ceps. Index Initialis  (Beyer) 
/label  "somniis." 

percipiant /ro  "  percipiunt" 

describerem  pro  "  describe- 
re;"  nisi  praetuleris  datum 
est  describere. 

dicitur  pro  "  dicitur,  tu  " 

sit  pro  "  sit,  sit " 

quam  pro  "  et  quam  " 

trecentorum  sexaginta  quin- 
que  dierum  ac  quartae  par- 
tis diei  pro  "365  j^  dierum  " 

excellunt  pro  "  excellent" 

demonstrata/ro  "  demonta  " 

52/;-^'«54" 

"sunt: — Sic  editio  princeps. 
Doctor  Im.  Tafel  legerit  sint. 

apparet  pro  "  appatet  " 

quae  pro  "  qua  " 

corporis  pro  "  corris" 

priora  pro  "  priopora  " 

in  pro  "  in  in  " 

graduum  pro  "  gradum  " 

quae  pro  "  que  " 

26  pro  "  25  " 

"aperitione:" — Sic  ed.  prin. 
Voces  "  aperitio,"  "aperitio- 
nes," etc.,  ab auctoresaepissi- 
me  adhibitae  sunt.  A  Dodlo- 


Pag. 


97 

98 

lOI 

103 


104 

108 
117 
119 

121 

124 
126 
127 

128 

130 

134 
135 
142 

143 

146 

156 

157 
158 


162 

163 
166 
172 
175 
177 
179 
180 

181 

193 
194 
208 


SiZ. 


re  Tafel  quidem  legebantur 
"apertio,"  "apertiones,"<f/£r. 

242  pro  "243" 

244  pro  "  144" 

quid/;-o  "  quin" 

sint  pro  "sit" 

in  medio  sunt /ro  "quod  in 
medio  sint" 

et  pro  "  est " 

in  pro  "non  in" 

20  pro  "  26  " 

antipodibus  pro  "antipodis" 

percipiant  pro  '•  perpiant " 

sit  pro  "  fit  " 

73  /^^  "  72" 
sunt  pro  "  sint" 

123  pro  "  124" 

124  pro  "  125  " 

Ipsius  pro  "  Ipsius,  ostensum 

est" 
89  pro  "  98  " 
condant    {cum  Doctore   Im. 

Tafel)  pro  "condere" 
Divini  pro  "  Divinae" 

55  P'-o  "  54  " 

13  pro  "23" 

58  pro  «  38  " 

59/ro"39" 

sint  pro  "  sit  " 

odoratus  pro  "  odoris  " 

si  pro  "se  " 

"  Quis  non :" — sic  ed.  prin. ; 
sic  De  Am.  Conj.,  n.  418 ;  sic 
qnoque  V.  C.R.,  n.  12.  A  qui- 
busdam  deleretur  "  non." 

refertae  {vide  V.C.R.,\i.\2) 
pro  "  referti " 

4,  5/;-^  "24" 

toto  pro  "  loro  '' 

sciunt  pro  "  scit  " 

dant  pro  "  dat  " 

color /;-o  "  calor  "  ' 

37/''^"35" 

sit  pro  "  fit  "  (vide  infra') 

"  qui :" — sic  nisi  cumDodlort 

Im.  Tafel,  legeris  quae 
"  qui :"  sic  nisi  legeris  quae 
SIC  pro  "sit  " 
aliquid  pro  "  aliquod  " 
fit  pro  "  sit  " 
551  /'rc;"53i" 


Index  Locorum  Scripturae  Sacrae 


PraXFATIUNCULA  Editoris. — In  hoc  Indice,  non  aliier  quant  in  ceteris  7zostris, 

Notae  nunieri  hujusmodi, I.  3,    dcsignant  versus  ad  verbum  productos. 

Notae generis  ejusdem,  cum pujiclis,  desigiiant  versuum  partes  : — 

PunS7a  signum  antecedentia,     ..I,      partem  priinam  non  datam  indicant; 

PuniJa  supra  signum  posita,       I,      partem  mediam  non  datam  indicant ; 

Punfla  sig}tu7>i  seguentia,...      I..,     partem  ultimam  non  datam  indicant, 

Oraissionem  verbi  unius  punilo  uno  inonsfravitnus  ;  duorum  vel  trium  verborum, 
pu}ictis  duobus  ;  plurium,  tribus. 

Notae  hujusmodi, ^'  3'    designant  versus  ad  verbum  non  productos. 

Interclusae  hoc  tnodo (1.3.)    rfe'.r'^waw/ versus  memoratos.sed  non  allatos. 


Genesis. 

i.  26, _ - 287,  358 

26,  2J, _ II,  18 

ii.  -7, 383 

7, - — - 60 

ix.  4, 379 

Exodus. 
xxxi.  J, —  383 


Leviticus. 

xvii.  14, . 


379 


Deuteronomium. 

vi.  -s-, 

xxxiv.  9, 


.282 
■383 


2  Samuelis. 

xxiii.  J,  4, 533 

Psalmi. 

xxxvii.  .6, - 38 

li.  12,  ij  [B.A.  10, 7/], .383 

Ixxii.  7, 233 

Ixxxix.  15...  [B.A.  14...]. 38 

cxix.  ...7, 164, .38 


Esaias. 

ix.  ...6«.  [jff./4.  .~7.~], , 

xxix.  .24..., 

XXX.  .26..., 

xxxiii.  5, 

Ix.  20,  — 

Jeremias. 

xxiii.  ^5, 


...38 
•383 
•233 
■..38 
233 


•38 


Ezechiel. 
xxviii.  (12, 13,). 


xxxi.  (3-9,) 325 

xxxvi.  26, ._ _ 383 

xxxvii.  ...9, 383 


Daniel. 

V.  //,  12, 14,. 


Hoscheas. 

ii.  .19-., 


383 

_....38 


■427 
■233 
.282 

-383 
.III 


Matthaeus. 

V.  37"., 

xvii.  I,  2, 

xxii.  ...3S'", 

•••37-, 

xxviii.  20, _ 

Jofiannes. 

i-  4, 38 

V.  .26, 4 

vi.  ...63, 38 

-63, 149 

xi.  (25,) - -...-  4 

xiv.  (6,) 4 

^7, 149 

20,  (21.) 359 

20-24, „ 1 16 

2/,  2J, „..III 

XV.  (4, 5.) ~ 359 

4-6, 116 

7, 116 

2/5, 149 

xvi.  .13..., 149 

14.  (15.) - 149 

xvii.  (23,) 359 

XX.  ...22, — 383 


325 


Apocalypsis. 
i.  .~i6, 


233 


TBB  KATCRE   OV 

THE    lOTEKCOUKSE 

BETWEEN 

THE   SOUL    AND    THE    BODY, 


THE    NATURE 


Intercourse  between  the  Sou 
and  the  Body 


tTHICH  IS  SUPPOSED  TO  BE  EFFECTED  EITHER  BY  PHYSICAL  INFLUX.  OK  BY 
SPIRITUAL  INFLUX.  OR  BY  PRE-ESTABLISHED  HARMONY 


FROM  THE  LATIN  OF 


EMANUEL    SWEDENBORG 

Servant  of  the  Lord  yesus  Christ 

Being  a  translation  of  his  work  entitled  "  De  Commercio  Anim^  et  Corpus,  quod  creditur  fier. 

vel  per  Influxum  Physicum,  vel  per  Influxum  Spiritualem,  vel  per 

Harmoniam  Praestabilitam."      Londini,  1769 


NEW    YORK 

AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING 

SOCIETY 

20    COOPER     UNION 


MDCCCLXXXII 


CONTENTS. 


BMtlOM, 

I.  That  there  are  two  Worlds,  a  Spiritual  World  inhabited  by 

Spirits  and  Angels,  and  a  Natural  World  inhabited  by  Men. .  3 
II,  That  the  Spiritual  World  first  existed  and  continually  sub- 
sists from  its  own  sun  ;  and  that  the  Natural  World  first  ex- 
isted and  continually  subsists  from  its  own  sun 4 

QI.  That  the  sun  of  the  Spiritual  World  is  pure  Love,  from  Jehovah 

God,  who  is  in  the  midst  of  it 6 

rV.  That  from  that  Sun  proceed  Heat  and  Light ;  and  that  the 
Heat  proceeding  from  it  in  its  essence  is  Love,  and  the  Light 

thence  in  its  essence  is  Wisdom 6 

V.  That  both  that  Heat  and  that  Light  flow  into  Man,  the  Heat 
into  hia  Will,  where  it  produces  the  good  of  love,  and  the 
Light  into  his  Understanding,  where  it  produces  the  truth  of 
wisdom 7 

VI.  That  those  two  elements,  viz.  Heat  and  Light,  or  Love  and 
Wisdom,  flow  conjointly  from  God  into  the  soul  of  man,  and 
by  this  into  the  mind,  its  affections  and  thoughts,  and  from 
these  into  the  senses,  speech,  and  actions  of  the  body 8 

Vil.  That  the  sun  of  the  Natural  World  is  pure  fire  ;  and  that  the 
world  of  nature  first  existed  and  continually  subsists  by  means 

of  this  sun 9 

VUi.  That  therefore  every  thing  which  proceeds  from  this  sun,  re- 
garded in  itself,  is  dead 10 

IX.  That  what  is  Spiritual  clothes  itself  with  what  is  Natural,  as 

a  man  clothes  himself  with  a  garment 11 

X.  That  Spiritual  Existences  so  clothed  in  man,  are  what  enable 
him  to  live  as  a  Rational  and  Moral  Man,  thus  a  Spiritually 
Natural  Man 12 

XL  That  the  reception  of  that  Influx  is  according  to  the  state  of 

Love  and  Wisdom  with  man 13 

Xn.  That  the  Understanding  in  ma.i  is  capable  of  being  elevated 
into  the  Light,  that  is,  into  the  Wisdom,  in  which  are  the  an- 
gels of  heaven,  according  to  the  improvement  of  his  reason  ; 
and  that,  in  like  manner,  his  Will  U  capable  of  being  elevated 
into  the  Heat  of  heaven,  that  is,  into  the  Love  of  heaven,  ac- 
cording to  the  deeds  of  his  Life :  but  that  the  Love  of  the 
[  17  ]  257 


CONTENTS. 


Sections 


Will  is  not  elevated,  except  so  far  as  the  man  wi  is  and  does 

those  things  which  the  Wisdom  of  the  Understanding  teaches  14 

Xm.  That  it  is  altogether  otherwise  with  beasts 15 

XrV.  That  there  are  three  Degrees  in  the  Spiritual  World,  and 
three  Degrees  in  the  Natural  World,  hitherto  unknown,  accord- 
ing to  which  all  influx  takes  place 16 

XV.  That  Ends  are  in  t'ae  flrst  degree,  Causes  in  the  second,  and 

Effects  in  the  third -7 

SYI.  That  hence  is  evident  what  is  the  nature  of  Spiritual  Influx, 

from  its  origin  to  its  e£fecta 18 


THE  NATURE  OP 


THE    INTERCOURSE 

BETWEEN 

THE   SOUL   AND    THE   BODY. 


1.  Theee  are  three  opinions  and  tenets,  or  three  hypotheses, 
respecting  the  intercourse  between  the  soul  and  the  body,  or 
respectmg  the  manner  in  which  the  one  operates  on  the  other, 
and  in  which  they  both  operate  in  union  ;  the  first  is  called 
Physical  Influx,  the  second  Spiritual  Influx,  and  the  third  Pre- 
established  Harmony.  The  First  hypothesis,  which  is  that  of 
PHYSICAL  INFLUX,  draws  its  origin  from  the  appearances  of  the 
senses,  and  the  fallacies  which  spring  from  that  source.  For 
it  appears  as  if  the  objects  of  sight,  whieh  affect  the  eyes, 
flowed  into  the  thought,  and  produced  it ;  in  like  manner 
speech,  which  affects  the  ears,  appears  to  flow  into  the  mind, 
and  produce  ideas  there  ;  and  the  case  appears  to  be  similar 
with  respect  to  the  smell,  taste  and  touch.  The  organs  of  these 
senses  first  receive,  by  contact,  impressions  from  surrounding 
objects;  and  the  mind  appears  to  think,  and  also  to  will,  ac- 
cording to  the  affections  of  those  organs  ;  observing  which,  the 
ancient  philosophers  and  schoolmen  concluded  there  to  be  an 
influx  from  the  organs  of  sense  into  the  soul,  and  hence  adopted 
the  hypothesis  of  Physical  or  l^atural  Influx.  The  Second  hy- 
pothesis, which  is  that  of  spiritual  influx,  called  by  some 
Occasional  Influx,  draws  its  origin  from  order  and  its  laws. 
For  the  soul  is  a  spiritual  substance,  and  is  consequently  purer, 
prior,  and  interior;  but  the  body  is  material,  and  is  consequently 
grosser,  posterior,  and  exterior  ;  and  it  is  according  to  order  for 
Avhat  is  purer  to  flow  into  what  is  grosser,  what  is  prior  into 
what  is  posterior,  and  what  is  interior  into  wliat  is  exterior ; 
thus  what  is  spiritual  into  what  is  material  ;  and  not  the  con- 
trary ;  consequently,  it  is  according  to  order  for  the  mind,  as 
the  seat  of  thought,  to  flow  into  the  sight  according  to  the 
state  induced  on  the  eyes  by  the  objects  before  them, — which 
state,  also,  that  mind  disposes  at  its  pleasure  ;  and  likewise  for 
the  mind  as  the  seat  of  perception   to  flow  into  the  hearing, 

259 


2  THE    INTERCOURSE    BETWEEN 

according  to  the  state  induced  on  the  ears  by  speech.  Tha 
Third  hypotliesis,  which  is  that  of  pre-established  harmony, 
originates  from  appearances  and  fallacies  to  which  the  rational 
faculty  is  subject.  For  in  the  operation  itself,  the  mind  acts 
together  and  simultaneously  with  the  body ;  but,  nevertheless, 
every  operation  is  first  successive  and  afterwards  simultaneous. 
Now  successive  operation  is  infiux,  and  simultaneous  operation 
is  harmony  ;  which  occur  when  the  mind  thinks  and  afterwards 
speaks,  or  when  it  wills  and  afterwards  acts.  It  is  theref  )re  a 
fallacy  of  the  rational  faculty  to  establish  that  which  is  simul- 
taneous and  exclude  that  which  is  successive.  No  fourth  opin- 
ion respecting  the  intercourse  between  the  soul  and  the  body 
can  be  framed;  for  either  the  soul  must  operate  on  the  body, 
or  the  body  on  the  soul,  or  both  continually  together. 

2.  Since  the  hypothesis  of  spiritual  influx  draws  its  origin, 
as  just  observed,  trom  order  and  its  laws,  this  opinion  has  been 
acknowledged  and  received  b}^  the  wise  in  the  learned  world 
in  preference  to  the  other  two  ;  for  every  thing  which  draws  its 
origin  from  order,  is  truth,  and  truth  manifests  itself  by  virtue 
of  its  inherent  light,  even  in  that  shade  which  obscures  the  ra- 
tional perception  while  the  truth  only  exists  in  the  form  of  an 
hypothesis.  There  are  three  things  which  involve  this  hypo- 
thesis in  shade,  viz.,  ignorance  respecting  what  the  soul  is,  ig- 
norance respecting  what  anything  spiiitual  is,  and  ignorance 
respecting  the  nature  of  influx  :  wherefore  these  three  things 
must  first  be  unfolded  before  the  rational  faculty  can  see  the 
truth  itself.  For  truth,  while  it  only  exists  in  the  form  of  an 
hypothesis,  is  not  truth  itself,  but  a  conjecture  respecting  it ; 
it  is  like  a  picture  seen  at  night  on  a  wall  by  the  light  of  the 
stars,  to  which  the  mind  assigns  a  dilferent  form  according  to 
its  fancy  ;  whereas  its  proper  form  is  seen  when  the  sun  illu- 
minates it  in  the  morning,  and  not  only  discovers  and  renders 
visible  its  general  figure,  but  also  its  particular  parts  :  just  so, 
out  of  the  shade  in  which  the  truth  appears  while  this  opinion 
exists  in  the  form  of  an  hypothesis,  arises  the  open  truth,  when 
it  is  known  what  and  of  what  nature  that  which  is  spiritual  is 
respectively  to  that  which  is  natural  ;  what  and  of  what  nature 
the  human  soul  is  ;  and  what  is  the  nature  of  the  influx  that 
flows  into  the  soul,  and  by  the  soul  into  the  perceptive  and 
thinking  mind,  and  from  this  into  the  body.  But  these  sub- 
jects can  be  explained  by  no  man,  unless  he  have  received 
from  the  Lord  the  privilege  of  being  in  society  with  angels  iu 
the  spiritual  world  and  with  men  in  the  natural  world  at  the 
same  time  ;  and  since  this  privilege  has  been  bestowed  on  me.^ 
I  have  been  enabled  to  describe  what  and  of  what  nature  they 
are.  This  I  have  done  in  the  work  on  Conjugial  Love,  in  the 
Memorable  Relation  respecting  the  nature  of  what  is  Spiritual, 
n.  326 — 329;  in  that  respecting  the  Human  Soul,  n.  315  ;  iu 
260 


THE   SOUL    AND    THE   BODY.  29 

that  respecting  Influx,  n.  380 ;  and  more  fully  in  that  at  n. 
415 — 422.*  Who  does  not  know,  or  may  not  know,  that  the 
good  of  love  and  the  truth  of  faith  flow  from  God  into  man, 
and  that  they  flow  into  his  soul,  and  arc  felt  in  his  mind  ;  and 
that  they  flow  again,  from  his  thought  into  his  speech,  and  from 
his  will  into  his  actions?  That  spiritual  influx,  and  its  origin 
and  derivation,  are  from  thence,  shall  be  manifested  in  the  fol- 
lowing order.  I.  That  there  are  two  worlds^  a  sj>iritual  world, 
which  is  inhabited  hy  spirits  and  angels,  and'  a  natural  world, 
which  is  inliahited  hy  men.  II.  T/iat  the  spiritual  wo^id  first 
existed  and  continually  subsists  from  its  oivn  sun  /  and  thatthe 
natural  world  first  existed  and  continually  subsists  from  its  own 
sun.  III.  That  the  sun  of  the  sp)tritual  world  is  pure  lovefroin 
Jehovah  God,  who  is  in  the  midst  of  it.  lY.  That  from  that 
sun  proceed  heat  and  light  ^  and  that  the  heat  proceeding  from 
it  is  in  its  essence  love,  and  the  light  thence  is  in  its  essence 
wisdom.  V.  That  both  that  heat  and^  that  light  fiow  into  man^ 
the  heat  into  his  will,  where  it  produces  the  good  of  love;  and 
the  light  into  his  understanding,  where  it  produces  the  truth 
of  wisdom.  VI.  That  those  two  elements,  viz.,  heat  and  light, 
or  love  and  wisdom,  fiow  conjointly  from  God  into  the  soul  of 
man,  and  by  this  into  his  mind,  its  affections  and  thoughts, 
and  from  these  into  the  senses,  speech  and  actions  of  the 
body.  VII.  That  the  sun  of  the  natural  toorld  is  pure  fire; 
and  that  the  world  (f  nature  first  existed  and  continually  sub- 
sists by  this  sun.  VIU.  That  therefore  every  thing  which  pro- 
ceeds from  this  sun,  regarded  in  itself,  is  dead.  IX.  That  that 
which  is  spiritual,  clothes  itself  with  that  which  is  natural,  as 
man  clothes  himself  with  a  garment.  X.  That  spiritual  things 
thus  clothed  in  man  enable  him  to  live  as  a  rational  and  moral 
man,  thus  as  a  spiritually  natural  man.  XI.  That  the  recep- 
tion of  that  influx  is  according  to  the  state  of  love  and  wisdom, 
with  Tnan.  XII.  That  the  understanding  in  man  is  capable 
of  being  elevated  into  the  light,  that  is,  into  the  wisdom,  hi  which 
are  the  angels  of  heaven,  according  to  the  iTnprovement  of  his 
rational  facidty  ;  and  that  his  will  is  capable  of  being  elevated, 
in  like  inanner,  into  heat,  that  is,  nto  love,  accordittg  to  the 
deeds  of  his  life  ;  but  that  the  love  of  the  ivill  is  not  elevated, 
except  so  far  as  man  wills  and  does  those  things  which  the  wis- 
dom of  the  tinder  standing  teaches.  XIII.  That  beasts  are  con- 
stituted quite  otherwise.  XIV.  That  there  are  three  degrees  in 
the  spiritual  world,  and,  three  degrees  in  the  natural  woi'ld,  ac- 
cording to  which  all  influx  takes  place.  XV.  That  ends  are  in 
the  first  degree,  causes  in  the  second,  and  effects  in  the  third. 
XV [.  That  hence  may  appear  what  is  the  nature  of  spiritual 

"  Those  who  may  not  possess  the  work  ou  Conjugiai.  Love,  will  find  the  same 
articlea  in  the  Twe  Chkistian  Religion,  n.  280  ;  u.  097  ;  n.  35  ;  n.  77,  and  n.  1^ 

261 


3,  4  THE    INTERCOURSE    BETWEEN 

infiuxfrom  its  origin  to  its  effects.     Each  of  tliese  propositiona 
shall  now  be  briefly  illustrated. 

I.  That  there  are  two  worlds,  a  spiritual  woi'ld  inhabited 
by  spirits  and  angels,  and  a  natural  vjorld  inhabited  by  men. 

3.  That  there  is  a  spiritual  world  inhabited  by  spirits  and 
angels,  distinct  from  the  natural  world  inhabited  by  men,  is  a 
fact  which,  because  no  angel  has  descended  and  declared  it, 
and  no  man  has  ascended  and  seen  it,  has  been  hitherto  un- 
known, even  in  the  Christian  world  ;  lest,  therefore,  from  ig- 
norance of  the  existence  of  such  a  world,  and  the  doubts  re- 
specting the  reality  of  heaven  and  hell  which  result  from  such 
ignorance,  men  should  be  infatuated  to  such  a  degreee  as  to 
become  naturalists  and  atheists,  it  has  pleased  the  Lord  to  open 
my  spiritual  sight,  and,  as  to  my  spirit,  to  elevate  me  into  hea- 
ven, and  to  let  me  down  into  hell,  and  to  exhibit  to  my  view 
the  nature  of  both.  It  has  thus  been  made  evident  to  me  that 
there  are  two  worlds  completely  distinct  from  each  otlier  ;  one, 
all  the  objects  of  which  are  spiritual,  whence  it  is  called  the 
spiritual  world  ;  and  another,  all  the  objects  of  which  are  na- 
tural, whence  it  is  called  the  natural  world  ;  as  also,  that  spirits 
and  angels  live  in  their  own  world,  and  men  in  theii-s  ;  and 
further,  that  every  man  passes  by  death  from  his  world 
into  the  other,  in  which  he  lives  to  eternity.  It  is  necessary, 
in  order  that  the  nature  of  influx,  which  is  the  subject  of  this 
little  work,  may  be  unfolded  from  its  first  origin,  that  some  in- 
formation respecting  both  these  worlds  should  be  first  premised  j 
tor  the  spiritual  world  flows  into  the  natural  world,  and  actu- 
ates it  in  all  its  parts  ;  it  not  only  operates  upon  men,  but  on 
beasts  too  ;  and  also  constitutes  the  vegetative  principle  in 
treeti  and  herbs. 

II.  That  the  spiritual  ivorld  Jirst  existed  and  continually 
.iubsists  from  its  own  sun  ;  and  that  the  natural  world  Jirst 
t'xisted-  and  continually  subsists  from  its  own  sun. 

4.  There  is  one  sun  of  the  spiritual  world,  and  another  sun 
of  the  natural  woi'ld,  because  those  worlds  are  completely  dis- 
tinct fi-oni  each  other  ;  and  every  world  must  derive  its  origin 
from  a  sun  ;  for  a  world  of  which  all  the  objects  are  si)iritual, 
cannot  originate  from  a  sun,  all  the  products  of  which  arc  na- 
tural ;  for  then  there  must  be  a  physical  influx,  which,  never- 
theless, is  contrary  to  order.  That  the  world  first  existed  from 
the  sun,  and  not  the  sun  from  the  world,  is  manifest  by  an 
effect  from  the  former  cause  still  observable ;  viz.,  that  the 
world,  in  the  whole  and  in  every  part,  still  subsists  by  the 
Bun  ;  and  subsistence  demonstrates  existence  ;  whei-efore,  it  is 
262 


THE    SOUL    AND    THE    BODY.  4,    5 

a  common  remark,  that  subsistence  is  perpetual  existence ; 
whence  it  is  evident,  that  take  away  the  sun,  and  its  world 
would  tall  into  a  chaos,  and  this  chaos  into  nothing.  That,  in 
the  spiritual  world,  there  is  a  sun  different  from  that  in  the 
natural  world,  I  am  able  to  testitj,  for  I  have  seen  it ;  in  ap- 
pearance, it  is  a  globe  of  lire,  like  our  sun,  is  of  much  the  same 
nuignitude,  and  at  the  same  distance  from  the  angels  as  our 
sun  is  from  men  ;  but  it  does  not  rise  or  set,  but  stands  immov- 
able in  a  middle  altitude  between  the  zenith  and  the  horizon  ; 
whence  the  angels  enjoy  perpetual  light  and  perpetual  spring. 
The  man  who  reasons  upon  the  subject  without  knowing  any 
thing  respecting  the  sun  of  tlie  spiritual  world,  may  easily  fall 
into  insane  notions  when  he  endeavors  to  form  an  idea  of  the 
creation  of  the  universe;  thus  when  he  deeply  considers  it,  he 
concludes  that  its  origin  must  be  from  nature  ;  and  as  the  origin 
of  nature  is  the  sun,  he  conceives  that  the  universe  pro- 
ceeded from  the  sun  as  its  creator.  Moreover,  no  one  can  form 
a  right  conception  of  spiritual  influx,  unless  he  knows  the  ori- 
gin of  it ;  for  all  influx  proceeds  from  a  sun,  spiritual  influx 
from  its  sun,  and  natural  influx  from  its  sun  ;  thus  the  internal 
sight  of  man,  which  is  that  of  his  mind,  receives  influx  from 
the  spiritual  sun,  but  his  external  sight,  M^iich  is  that  of  his 
Dody,  receives  influx  from  the  natural  sun  ;  but,  in  operation, 
Doth  act  in  conjunction,  just  as  the  soul  acts  in  conjunction  with 
the  body.  Hence  it  is  evident  into  what  blindness,  darkness, 
and  fatuity  they  may  fall,  who  have  no  knowledge  of  the  spi- 
ritual world  and  its  sun  ;  they  may  fall  into  blindness,  because 
the  mind  which  judges  by  the  sight  of  the  eye  alone,  becomes 
in  its  reasonings  like  a  bat,  which  flies  by  night  with  a  wan- 
dering course,  and  is  attracted  by  a  mere  linen  cloth  that  may 
any  -where  be  hanging  up ;  they  may  fall  into  darkness^  be- 
cause the  sight  of  the  mind,  when  the  sight  of  the  eye  flows 
into  it  from  without,  is  deprived  of  all  spiritual  light,  and  be- 
comes like  the  sight  of  an  owl;  and  they  may  'ioXlmto  fatuity  y 
because  the  man  still  continues  to  think,  but  he  thinks  fronL 
natural  things  concerning  spiritual  things,  and  not  contrariwise; 
thus  he  thinks  like  a  madman,  a  fool,  and  an  idiot. 

III.  That  the  sun  of  the  spiritual  world  is  pure  love,  from 
Jehovah  God,  ivho  is  in  the  midst  of  it. 

5.  Spiritual  things  cannot  proceed  from  any  other  source  than 
from  love,  nor  love  from  any  other  source  than  Jehovah  God,  who 
is  Love  itself:  hence  the  sun  of  the  spiritual  world,  from  which, as 
their  fountain,  all  spiritual  things  issue,  is  pure  love  proceeding 
from  Jehovah  God,  who  is  in  the  midst  of  it.  That  sun  is  not  it- 
self God,  but  it  is  an  emanation  from  God,  being  the  proximate 
sphere  diffused  around  him  and  proceeding  from  him.      By 

263 


5,    6  THE    INTERCOURSE    BETWEEN 

means  of  this  sun,  the  universe  was  created  bj  Jeliovali  God 
by  the  universe,  we  mean,  the  whole  expanse  of  worlds,  which 
are  as  many  as  the  stars  in  the  expanse  of  our  heaven).     Crea- 
tion was  eti'ected  by  means  of  that  sun,   which   is  pure  love, 
thus  by  Jehovah  God,  because  love  is  the  very  esse  of  life,  and 
wisdom  is  the  existere  of  life  thence   derived,   and  all  things 
were  created  from  love  by   wisdom  ;  this  is  meant  by  these 
words  in  John  :  ''The  Word  was  with  God,  and  God  was  the 
Word;  all  things  were  made  by  him,  and  without  him  nothing 
was  made  which  was  made  ;  and  the  world  was  made  by  him" 
i.  3,  10  :  the  Word  here  is  the  Divine  Truth,  thus  likewise  the 
Divine  Wisdom  ;  wherefore,  also,  the  Word  is  called,  ver.  9, 
the  light  which  illuminates  every  man  :  in  like  manner  the  Di- 
vine Wisdom  illuminates  by  means  of  the  Divine  Truth.    They 
A^ho  deduce  the  origin  of  worlds  from   any   other  source  than 
the  Divine  Love  operating  by  the  Divine  Wisdom,  fall  into 
hallucinations  like  those  of  persons  disordered  in   the  brain, 
who  see  spectres  as  men,  phantoms  as  luminous  objects,  and 
imaginary  entities  as  real  figures  :  for  the  created  universe  is  a 
coherent  work,  originating  from  love  operating  by  wisdom ;  as 
you  will  see,  if  you  are  able  to  examine  the  chain  of  things  in 
their  order,  from  those  which  are  first  to  those  which  are  last. 
As  God  is  one,  so  also  the  spiritual  sun  is  one ;  for  the  exten- 
sion of  space  is  not  predicable  of  spiritual  things,  which  are  the 
derivations  of  that  sun  ;  and  essence  and  existence  that  are  in- 
dependent of  space  are  present  everywhere  in  space   without 
space  :  thus  the  Divine  Love  is  present  from  the  beginning  of 
the  universe  to  all  its  boundaries.     That  the   Divine  fills  all 
things,  and  by  such  impletion  preserves  them  in  the  state  in 
which  they  were  created,  is  a  truth  of  which  the  rational  fac- 
ulty has  a  distant  apprehension ;  which  becomes  a  nearer  one, 
in  proportion  as  the  mind  has  a  knowledge  of  the  nature  of 
love,  as  it  is  in  itself ;  of  its  conjunction  with   wisdom  for  the 
perception  of  ends  ;  of  its  influx  into  wisdom  for  the  exhibition 
of  causes  ;  and  of  its  operation  by  means  of  wisdom  for  the  pro- 
duction of  effects. 

IV.  Tfiat  froin  tJiat  sun  proceed  heat  and  light;  and  that 
the  heat  proceeding  from  it  in  its  essence  is  love,  and  the  light 
thence  in  its  essence  is  wisdom. 

6.  It  is  known  that  in  the  Word,  and  thence  in  the  common 
language  of  preachers,  tire  is  mentioned  to  express  Divine  Love  ; 
thus  it  is  usual  to  pray,  that  heavenly  fire  may  fill  the  heart  and 
kindle  holy  desires  to  worship  God  :  the  reason  of  which  is,  be- 
cause fire  corresponds  to  love,  and  thence  signifies  it.  Hence  it  is 
that  Jehovah  God  was  seen  by  Moses,  as  a  fire,  in  a  bush  ;  as 
also  by  the  children  of  Israel  "at  Mount  Sinai  ;  and  that  fi]-o  was 
264 


THE    SOUL    AND    THE    BODY.  6,    7 

commanded  to  be  perpetually  kept  upon  the   altar,   and  the 
lights  of  the  candlestick  in  the  tabernacle  to  be  lighted  every 
evening :  these  connnands  were  given  because  tire  signifies  love. 
That  such  tire  has  heat  proceeding  from  it,  appears  manifestly 
from  the  effects  of  love  :  thus,  a  man  is  set  on  tire,  grows  warm, 
and  becomes  inflamed,  as  his  love  is  exalted  into  zeal,  or  into 
red-hot  anger.     The  heat  of  the  blood,  or  the  vital  heat  of  me« 
and  of  animals  in  general,   proceeds  solely  from   love,  which 
constitutes  their  life.     Neither  is  infernal  tire  any  thing  else 
than  love  opposite  to  heavenl}^  love.     This  then   is  the  reason 
that  the  Divine  Love  appears  to  the  angels  as  the  sun  in  their 
world,  with  the  aspect  of  a  globe  of  lire,  like  our  sun,  as  was 
said  above ;  and  that  the  angels  enjoy  heat  according  to   their 
reception  of  love  from  Jehovah  God  l3y  means  of  that  sun.     It 
follows  from  hence,  that  the  light  there  is  in  its  essence  wis- 
dom ;  for  love  and  wisdom,  like  esse  and  existere,  are  incapa- 
ble of  being  divided,  since  love  exists  by  means  of  wisdom  and 
according  to  it.     This  resembles  a  familiar  phenomenon  in  our 
world  :  at  the  time  of  spring,  heat  unites  itself  with  light,  and 
causes  the  vegetable  creation  to  bud,  and  at  length  to  bear  fruit. 
Moreover,  eveiy  one  knows  experimental!}^,  that  spirittial  heat 
is  love  and  spiritual  light  is  wisdom  ;  for  a  man  grows  warm 
in  proportion  as  he  feels  love,  and  has  a  perception  of  light  in 
his  understanding  in  proportion  as  he  attains  wisdom.     I  have 
often  seen  that  spiritual  light,  which  immensely  exceeds  natural 
light  in  clearness  and  in  splendor,  for  it  is  as  clearness  ana 
splendor  themselves  in  their  very  essence  ;  it  appears  like  re- 
splendent and  dazzling  snow,  such  as  the  garments  of  the  Lord 
appeared  when  he  was  transfigured,  Mark  ix.  3 ;  Luke  ix,  28. 
As  light  is  wisdom,  therefore  the  Lord  calls  himself  the  Light 
which  illuminates  every  man,   John   i.   9  ;   and   says  in   other 
places,  that  he  is  the  Light,  John  iii.  19  ;  viii.  12  ;  xii.   3.5,   36, 
47,  that  is,  that  he  is  Divine  Truth  itself,  which  is  the  Word, 
thus  Wisdom  itself.  It  is  commonly  imagined  that  natural  light, 
which  is  the  same  as  the  light  of  reason,  pi'oceeds  from  the 
light  of  our  world  :  but  it  proceeds  from  the  light  of  the  spirit- 
ual world  ;  for  the  sight  of  the  mind  flows  into  the  sight   of 
the  eye,  thus  also  the  light  of  the  spiritual  world  into  the  light 
of  the  natural  world,  but  not  contrariwise  :  if  the  conti-ary  took 
place,  there  would  be  physical  influx  and  not  spiritual  influx. 

V.  Tliat  both  that  heat  and  that  light  flow  into  man,  the 
heat  into  his  will,  where  it  produces  the  good  of  love,  and  the 
light  into  his  understanding,  where  it  produces  the  truth  oj 
wisdom. 

7.  It  is  known  that  all  things  universally  have  relation  to 
ffooa  and  truth,  and  that  there  is  not  a  single   object   in  exist' 

265 


7,    ^  TUt    IJSTEKCOUKSE    BKTWEK^N 

ence  which  1ms  not  something  relative  to  those  two  princijiles^ 
On  this  account,  there  are  in  man  two  receptacles  of  life,  one, 
which  is  the  receptacle  of  good,  called  the  will,  and  another, 
which  is  the  receptacle  of  truth,  called  the  understanding ;  and 
as  good  belongs  to  love,  and  truth  to  wisdom,  the  will  is  the 
receptacle  of  love,  and  the  understanding  is  the  receptacle  of 
wisdom.  That  good  belongs  to  love,  is  evident  from  this  con- 
sideration ;  that  what  a  man  loves,  this  he  wills,  and  when  he 
brings  it  into  act  he  calls  it  good  ;  and  that  truth  belongs  to 
wisdom  appears  hence,  that  all  wisdom  is  composed  of  truths  ; 
even  the  good  which  a  wise  man  thinks,  is  truth,  which  be- 
comes good  when  he  wills  it  and  does  it.  He  who  does  not  rightly 
distinguish  between  these  two  receptacles  of  life,  which  are 
the  will  and  the  understanding,  and  does  not  form  to  himself 
a  clear  notion  respecting  them,  will  in  vain  endeavor  to  com- 
prehend the  nature  of  spiritual  influx  :  for  there  is  influx  into 
the  will,  and  there  is  influx  into  the  understanding ;  there  is 
an  influx  of  the  good  of  love  into  the  will  of  man,  and  there  is 
an  influx  of  the  truth  of  wisdom  into  his  understanding;- each 
proceeding  from  Jehovah  God  immediately,  by  the  sun  in  the 
midst  of  which  he  is,  and  mediately,  by  the  angelic  heaven. 
These  two  receptacles,  the  will  and  the  understanding,  are  as 
distinct  as  heat  and  light  are  ;  for  the  will  receives  the  heat  of 
heaven,  which  in  its  essence  is  love,  and  the  understanding  re- 
ceives the  light  of  heaven,  wdiich  in  its  essence  is  wisdom  ;  as 
was  said  above.  There  is  an  influx  from  the  human  mind  into 
the  speech,  and  there  is  an  influx  into  the  actions  ;  the  influx 
into  the  speech  takes  place  from  the  will  by  the  understanding, 
and  the  influx  into  the  actions  takes  place  from  the  understand- 
ing by  the  will.  They  who  are  only  acquainted  with  the  in- 
flux into  the  understanding,  and  not  at  the  same  time  with  that 
into  the  will,  are  like  persons  having  but  one  eye,  who  only 
see  the  objects  on  one  side  of  them,  and  not  those  on  the  other  ; 
and  they  are  like  persons  who  are  maimed,  who  do  their  w(U-k 
awkwardly  with  one  hand  only  ;  and  they  are  like  persons  that 
are  lame,  who  walk  by  hopping  on  one  foot,  with  the  assist- 
ance of  a  crutch.  From  these  few  observations  it  is  plain,  that 
spiritual  heat  flows  into  the  will  of  man,  and  produces  the  good 
of  love,  and  that  spiritual  light  flows  into  his  understanding, 
and  produces  the  truth  of  wisdom. 

VI.  That  those  two  elements,  viz.  heat  and  light,  or  love 
and  loisdom,  flow  conjointly  from  God  into  the  soul  of  man, 
and  by  tliis  into  the  mind,  its  affections  and  thoughts,  and 
f^om  these  into  the  senses,  speech^  and  actions  of  the  body. 

8.  The  spiritual  influx  hitherto  treated  of  by  men  of  learn- 
ing, is,  the  influx  from  the  soul  into  the  body ;  but  they   have 


THE    SOUL    AND    THE    BODY.  » 

not  noticed  the  prior  influx  into  tlie  sonl,  and  by  that  into  the 
body.     It  nevertheless  is  well  known,  that  all  the  good  of  love, 
and  all  the  truth  of  faith,  flow  from  God  into  man,  and  that  no 
portion  of  them  is  from  man  himself;  and  whatever  flows  from 
God  flows  proximately  into  his  soul,  and  by  the  soul  into  the 
rational  ndnd,  and  by  this  into  the  organs  which  constitute  the 
body.  Any  person,  then,  wiio  investigates  the  nature  of  spirit- 
ual influx  without  taking  this  into  the  account,  is  like  one  who 
stops  up  the  stream  of  a  fountain  and  still  looks  there  for  un- 
failing waters  ;  or  one  who  deduces  the  origin  of  a  tree  from  the 
brancli  and  not  from  the  seed;  or  one  who  examines  principiates* 
without  attending  to  the  first  principle.  For  the  soul  is  not  life 
in  itself,  but  is  a  recipent  of  life  from  God,  who  is  life  in  itself; 
and  all  influx  belongs  to  life,  thus  is  from  God.     This  is  meant 
by  this  passage :   "  Jehovah  God  breathed  into  the  nostrils  of 
the  man  the  breath  of  life  [lives],  and  the  man  became  a  living 
soul,"  Gen.  ii.  7  :  to  breathe  into  the  nostrils  the  breath  of  life 
[lives],  signifies,  to  implant  the  perception  of  good  and  truth. 
The  Lord  also  says  of  himself,  "  As  the  Father  hath  life  in  him- 
self, so  hath  he  given  to  the  Son  to  have  life  in  himself,"  John 
V.  26 ;  to  have  life  in  himself  is  to  be  God :  and  the  life  of  the 
soul  is  life  influent  from  God.     Now  forasmuch  as  all  influx 
oelongs  to  life,  and  life  operates  by  means  of  its  receptacles  y 
and  the  inmost  or  first  of  the  receptacles  in  man  is  his  sonl , 
therefore,  m  order  that  the  nature  of  influx  may  be  rightly  ap 
prehended,  it  is  necessary  to  begin  from  God,  and  not  from  at 
intermediate  station.     Were  we  to  begin  from  an  intermediate 
station,  our  doctrine  of  influx  would  be  like  a  chariot  without 
wheels,  or  like  a  ship  without  sails.  This  being  the  case,  there- 
fore, in  the  preceding  articles  we  have  treated  of  the  sun  of  the 
spiritual  world,  in  the  midst  of  which  is  Jehovah  God,  n.   5  ; 
and  of  the  influx  of  love  and  wisdom,  thus  of  life,  n.  6,  7.     The 
reason  that  life  from  God  flows  into  man  by  the  soul,  and  by 
this  into  the  mind,  that  is,  into  the  aflfections  and  thoughts  of 
the  mind,   and  from  these  into  the  senses,  speech,  and  actions 
of  the  body,  is,  because  these  are  the  subjects  of  life  in  suc- 
cessive order.  For  the  mind  is  subordinate  to  the  soul,  and  the 
body  is  subordinate  to  the  mind  :   and  the  mind  has  two  lives, 
one  belonging  to  the  will  and  another  to  the  understanding; 
the  life  of  its  will  is  the  good  of  love,  the  derivations  of  w^hich 
are  called  afifections  ;  and  the  life  of  its  understanding  is   the 
truth  of  wisdom,  the  derivations  of  which  are  called  thoughts  : 
by  means  of  these  and  the  former,  the  mind  lives :  but  the  life 
of  the  body  are  the  senses,  speech,  and  actions  :  that  these  are 
derived  from  the  soul  by  the  mind,  follows  from  the  order  in 
which  they  stand,  and  from  which  they  manifest  themselves 
to  a  wise  man  without  scrutiny.      The  human  soul,  being  a 

•  A  logical  term,  denoting  things  derived  from  a  first  principle. 

267 


9  rilE    INTEECOUKSIC    BETWEEN 

Buperior  spiritual  substance,  receives  influx  immediate ./y  from 
God  ;  but  the  human  mind,  being  an  inferior  spiritual  substance, 
receives  influx  from  God  mediately  by  the  spiritual  world  ;  and 
the  body,  being  composed  of  the  substances  of  nature,  which 
are  called  matter,  receives  influx  from  God  mediately  by  the 
natural  world.  That  the  good  of  love  and  the  truth  of  wisdom, 
flow  from  God  into  the  soul  of  man  conjointly,  that  is,  united 
into  one,  but  that  they  are  divided  by  man  in  their  progress, 
and  are  conjoined  only  with  those  wdio  sufler  themselves  to  be 
led  by  God,  will  be  seen  in  the  following  articles. 

VII.  That  the  sun  of  the  natural  world  is  ^pure  fire  /  and 
that  the  world  of  nature  fi/rst  existed  and  continually  subsists 
by  means  of  this  sun. 

9.  That  nature  and  its  world,  by  which  we  mean  the  atmos 
])heres  and  the  earths  which  are  called  planets,  among  which 
is  the  terraqueous  globe  on  which  we  dwell,  together  with  all 
the  productions  which  annually  adorn  its  surface,  subsist  solely 
from  the  sun,  which  constitutes  their  centre,  and  which,  by  the 
rays  of  its  light,  and  the  modifications  of  its  heat,  is  every- 
where present,  every  one  knows  for  certain,  from  his  own  ex- 
perience, from  the  testimony  of  the  senses,  and  from  the  writings 
of  those  who  have  treated  of  sucli  subjects:  and  as  these  things 
owe  their  perpetual  subsistence  to  the  sun,  reason  may  with  cer- 
tainty conclude,  that  they  owe  their  existence  also  to  the  same  ; 
for  perpetually  to  subsist  is  perpetually  to  exist  as  they  first 
existed ;  hence  it  follows,  that  the  natural  world  was  created 
by  Jehovah  God  by  means  of  this  sun  as  a  secondary  cause. 
That  there  are  spiritual  existences  and  natural  existences,  which 
are  entirely  distinct  fi-om  each  other  ;  and  that  the  origin  and 
support  of  spiritual  existences  are  derived  from  a  sun  which  is 
pure  love,  in  the  midst  of  which  is  the  Creator  and  Upholder 
of  the  universe,  Jehovah  God,  has  been  demonstrated  before  ; 
but  that  the  origin  and  support  of  natui-al  existences  are  de- 
rived from  a  sun  which  is  pure  fire,  and  that  the  latter  is  de- 
rived from  the  former,  and  both  from  God,  follows  of  itself,  as 
what  is  posterior  follows  from  what  is  prior,  and  what  is  prior 
from  the  First  Cause  of  all.  That  the  sun  of  nature  and  its 
worlds  is  pure  fire  all  its  effects  demonstrate ;  as  the  concentra- 
tion of  its  rays  into  a  focus  by  the  art  of  optics,  from  which 
proceeds  fire  of  a  vehemently  burning  nature,  and  also  flame  ; 
the  nature  of  its  heat,  which  is  similar  to  heat  from  elementary 
fire  ;  the  graduation  of  that  heat  according  to  its  angle  of  in- 
cidence, whence  proceed  the  varieties  of  climate,  and  also  the 
four  seasons  of  the  year ;  beside  other  facts  ;  by  which  the 
rational  faculty  may  be  confirmed,  even  by  the  senses  of  it 
body,  that  the  sun  of  the  natural  world  is  mere  fii'e  ;  and  also, 
"208 


THE    SODL    AND    TllK    IJODY.  10 

that  it  is  fire  in  its  utmost  purity.  They  wlio  know  uothiiig 
concerning  tlie  origin  of  spiritual  existences  from  their  sun, 
but  are  only  acquainted  with  the  origin  of  natural  existences 
from  theirs,  can  scarcely  avoid  confounding  spiritual  and  natu- 
ral existences  together,  and  concluding,  through  the  fallacies 
of  the  senses,  and  those  to  which  the  rational  faculty  is  sub- 
ject, that  spiritual  existences  are  nothing  but  a  pure  kind  of 
natural  existences,  and  that,  from  the  activity  of  the  latter  ex- , 
cited  by  heat  and  light,  arise  wisdom  and  love.  These  persons, 
since  they  see  nothing  else  with  their  eyes,  and  smell  nothing 
else  with  their  nostrils,  and  breathe  nothing  else  in  their  breast, 
than  nature,  ascribe  to  it  all  the  rational  powers  also  ;  and  thus 
they  imbibe  naturalism  as  a  sponge  sucks  up  water.  Such 
persons  may  be  compared  to  coachmen,  who  3'oke  the  horses 
behind  the  carriage,  and  not  before  it.  The  case  is  otherwise 
with  those  who  distinguish  between  spiritual  and  natural  ex- 
istences, and  deduce  the  latter  from  the  former ;  these,  also, 
perceive  that  there  is  an  influx  of  the  soul  into  the  body,  thus 
that  it  is  spiritual,  and  that  natural  things,  which  are  those  of 
the  body,  serve  the  soul  for  vehicles  and  mediums,  by  which 
to  produce  its  effects  in  the  natural  world.  He  who  concludes 
otherwise  may  be  compared  to  a  crab,  which  assists  its  progress 
in  walking  with  its  tail,  and  draws  its  eyes  backwards  at  every 
step  ;  and  his  rational  sight  may  be  compared  to  the  sight  of 
the  eyes  of  Argus  in  the  back  of  his  head,  when  those  in  his 
forehead  were  asleep.  Such  persons,  also,  believe  themselves 
to  be  Arguses  in  reasoning ;  for  they  say,  "  Who  does  not  see 
that  the  origin  of  the  universe  is  from  nature  ?  and  what  then 
is  God  but  the  inmost  extension  of  nature  ?"  and  the  like 
irrational  observations ;  of  which  they  boast  more  than  wise 
men  do  of  their  rational  sentiments. 

VIII.  That,  thei'efore,  every  thing  which  j^roceeds  from 
this  sun,  regarded  iji  itself,  is  dead. 

10.  Who  does  not  see  from  the  rational  faculty  belonging 
to  his  understanding,  if  this  be  a  little  elevated  above  the 
sensual  faculties  of  the  body,  that  love,  regarded  in  itself,  is 
alive,  and  that  the  appearance  of  fire  which  it  assumes  is  its 
life,  and,  on  the  contraiy,  that  elementary  fire,  regarded  in 
itself,  is  respectively  dead — consequently,  that  the  sun  of  the 
spiritual  world,  being  pure  love,  is  alive,  and  that  the  sun  of 
the  natural  world,  being  pure  fire,  is  dead?  and  that  the  case 
is  the  same  with  all  the  products  wdiich  emanate  and  exist 
from  them  ?  There  are  two  things  which  produce  all  the 
effects  in  the  universe,  Life  and  Nature  ;  and  they  produce 
them  according  to  order,  when  life,  from  within,  actuates  na- 
ture ;  the  case  is  otherwise,  when  nature,  from  without,  draws 

269 


11  THE    INTEKCOUKSE   BETWEEN 

life  to  act ;  which  takes  place  with  those  who  place  nature, 
which  in  itself  is  dead,  above  and  within  life,  and  thence 
wholly  devote  themselves  to  the  pleasures  of  the  senses,  and 
the  concupiscences  of  the  flesh,  esteeming  the  spiritual  con- 
cerns belonging  to  the  soul,  and  the  truly  rational  objects  be- 
longing to  the  mind,  as  nothing.  Such  persons,  on  account  of 
this  inversion,  are  they  who  are  called  the  dkad  ;  such  are  all 
atheistic  naturalists  in  the  world,  and  all  satans  in  hell.  They 
are  also  called  the  dead  in  the  Word  ;  as  in  David  ;  "  They 
joined  themselves  to  Baal-peor,  and  ate  the  sacrilices  of  the 
deacl^l''  Ps.  cvi.  28.  "  The  enemy  hath  persecuted  my  soul,  he 
hath  made  me  to  sit  in  darkness,  as  those  who  have  been  long 
dead^''  Ps.  cxliii.  3.  "  To  hear  the  groaning  of  the  bound,  and 
to  open  to  those  that  are  appointed  to  deatli^''  Ps.  cii.  20  :  and 
in  the  Revelation  :  "  I  know  thy  works,  that  thou  hast  a  name, 
that  thou  livest,  and  art  dead  /  be  watchful,  and  strengthen 
the  things  which  remain  that  are  ready  to  die^''  iii.  1,  2.  They 
are  called  the  dead,  because  spiritual  death  is  damnation,  and 
damnation  is  the  lot  of  those  who  believe  life  to  be  from  na- 
ture, and  thus  believe  the  light  of  nature  to  be  the  light  of 
life,  and  thereby  bury,  suffocate,  and  extinguish  every  idea  oi 
God,  of  heaven,  and  of  eternal  life.  In  consequence  of  so 
doing,  such  persons  are  like  owls,  which  see  light  in  darkness, 
and  darkness  in  light :  that  is,  they  see  false  sentiments  as 
true  and  evils  as  good:  and  as  the  delights  of  evil  are  the  de- 
lights of  their  hearts,  they  are  not  unlike  those  birds  and  beasts 
which  devour  dead  bodies  as  choice  delicacies,  and  scent  the 
stenches  arising  from  graves  as  balsamic  odors.  Such  persona 
can  see  no  influx  but  such  as  is  physical  or  natural ;  if,  not- 
withstanding, they  aflirm  influx  to  be  spiritual,  they  do  not 
possess  any  idea  of  it,  but  merely  repeat  the  words  of  their 
preceptor. 

IX.  T^hat  what  is  spiritual  clothes  itself  with  what  is  natu- 
ral, as  a  man  clothes  himself  with  a  garment. 

11.  It  is  well  known  that  both  an  active  and  a  passive  force 
are  necessary  to  every  operation,  and  that  nothing  can  be  pro- 
duced by  an  active  force  alone,  and  nothing  from  a  passive 
alone.  Tlie  case  is  similar  with  what  is  spiritual  and  what  is 
natural ;  what  is  spiritual,  as  a  living  force,  being  active,  and 
what  is  natural,  as  a  dead  force,  being  passive.  Hence  it  fol- 
lows that  whatever  existed  in  this  solar  world  at  its  flrst  crea- 
tion, and  whatever  comes  into  existence  from  moment  to  mo- 
ment since,  exists  from  what  is  spiritual  by  what  is  natural  : 
and  this  is  true,  not  only  in  regard  to  the  subjects  of  the  ani- 
mal kingdom,  but  also  to  those  of  the  vegetable  kingdom. 
Another  fact  is  also  known  sinvilar  to  tlie  former,  viz.  that  both 
2T0 


THE    SOUL    AND   THE   BODY.  11 

a  principal  and  an  instrumental  cause  are  necessary  to  every 
production,  and  that  these  two  causes,  when  anything  is  being 
produced,  appear  as  one,  though  they  are  distinctly  two; 
wherefore  it  is  one  of  the  canons  of  wisdom,  that  the  cause 
principal  and  the  cause  instrumental  make  together  one  cause. 
So  also  do  what  is  spiritual  and  what  is  natural.  Tiie  reason 
that,  in  producing  effects,  these  two  forces  and  causes  appear 
as  one,  is,  because  wliat  is  spiritual  is  within  what  is  natui-al, 
as  the  iibre  is  within  the  muscle,  and  as  the  blood  is  within 
the  arteries ;  or  as  the  thougiit  is  inwardly  in  the  speech,  and 
the  affection  in  the  tones  of  the  voice,  causing  themselves  to 
be  apprehended  by  these  natural  instruments.  From  these 
considerations,  though,  as  yet,  as  through  a  glass  darkly,  it 
appears,  that  what  is  spiritual  clothes  itself  with  what  is  natu 
ral,  as  a  man  clothes  himself  with  a  garment.  The  organical 
body  with  wdiich  the  soul  clothes  itself,  is  here  compared  to  a 
garment,  because  a  garment  invests  the  body  ;  and  the  soul 
also  puts  off  the  body,  and  casts  it  off  as  an  old  coat,  when  it 
emigrates  by  death  from  the  natural  into  its  own  spiritual 
world  :  for  the  body  grows  old  like  a  garment,  but  not  the 
soul,  because  this  is  a  spiritual  substance,  which  has  nothing 
in  common  with  the  changes  of  nature,  which  advance  from  a 
commencement  to  an  end,  and  are  periodically  terminated. 
They  who  do  not  consider  the  body  as  the  vesture  or  covering 
of  the  soul,  and  as  being  in  itself  dead,  and  only  adapted  to 
receive  living  forces  flowing  into  it  through  the  soul  from  God, 
cannot  avoid  concluding  from  fallacies,  that  the  soul  lives  by 
itself,  and  the  body  by  itself,  and  that  there  is,  between  their 
respective  lives,  a  pre-established  harmony  ;  and  likewise, 
that  the  life  of  the  soul  flows  into  the  life  of  the  body,  or  the 
life  of  the  body  into  the  life  of  the  soul,  indifferently,  whence 
they  conceive  influx  to  be  both  spiritual  and  natural  ;  wlien, 
nevertheless,  it  is  a  truth  which  is  testified  by  every  object  in 
creation,  that  a  posterior  existence  does  not  act  from  itself,  but 
from  the  prior  existence  from  which  it  proceeded  ;  thus  that 
neither  does  this  act  from  itself,  but  from  some  existence  still 
prior;  and  thus  that  nothing  acts  at  all  but  by  communication 
from  the  First  Cause  Itself,  wdiich  does  act  of  itself,  and  which 
is  God.  Besides  there  is  but  one  only  life,  and  this  is  not 
capable  of  being  created,  but  is  eminently  capable  of  flowing 
into  forms  organically  adapted  to  its  reception  :  all  the  objects 
in  the  created  universe,  even  to  the  most  minute,  are  such 
forms.  It  is  believed  by  many  that  the  soul  is  itself  a  spai-k 
of  life,  and  thus  that  man,  since  he  lives  from  his  soul,  lives 
from  his  own  life,  thus  of  himself,  consequently,  not  by  an  in- 
flux of  life  from  God.  But  such  persons  cannot  avoid  twisting 
of  fallacies  a  sort  of  Gordian  knot  in  which  they  entangle  all 
the  judgments  of  their  mind,  till  nothing  but  insanitv,  in  re* 

271 


12  THE    li^TEKCOUESE    BETWEEN 

gard  to  spiritual  things,  is  the  result :  or  they  construct  a  laby- 
rinth, from  which  the  mind  can  never,  by  any  clue  which  rea- 
son supplies,  retrace  its  way,  and  extricate  itself:  they  also 
actually  let  themselves  down  into  caverns  under  ground,  where 
they  dwell  in  eternal  darkness.  For  from  such  a  belief  pro- 
ceed innumerable  fallacies,  each  of  which  is  horrible ;  as  that 
God  has  transferred  and  transcribed  himself  into  men,  whence 
every  man  is  a  sort  of  deity  that  lives  of  himself;  and  thus 
that  he  does  good,  and  enjoys  wisdom  from  iiimself ;  likewise, 
that  he  possesses  faith  and  charity  in  himself,  and  exercioes 
them  from  himself,  and  not  from  God  ;  beside  othei'  monstrous 
sentiments,  such  as  prevail  with  those  in  hell,  who,  when  they 
were  in  the  world,  believed  nature  to  live,  or  to  produce  life 
by  its  own  activity :  when  these  look  towards  heaven  its  light 
appears  to  them  as  mere  darkness.  I  formerly  heard  a  voice 
saying  from  heaven,  that  if  a  spark  of  life  in  man  were  his 
own,  and  not  of  God  in  him,  there  v/ould  be  no  heaven  nor 
anything  belonging  to  it;  whence  also,  there  could  be  no  church 
on  earth,  and,  consequently,  no  life  eternal.  For  further  par- 
ticulars relating  to  this  subject,  may  be  consulted  the  Memo- 
rable Relation  in  the  work  on  Conjdgial  Love,  n.  132 — 136.* 

X.  Tliat  spiritual  existences  so  clothed  in  man^  are  loJiat  en- 
able him  to  live  as  a  rational  and  moral  man,  thus  a  spiritnally 
natural  7nan. 

12.  From  the  principle  established  above,  viz.,  that  the  soul 
clothes  itself  with  a  body  as  a  man  clothes  himself  with  a  gar- 
ment, this  follows  as  a  conclusion  :  for  the  soul  flows  into  the 
human  mind,  and  by  this  into  the  body,  and  carries  with  it  the 
life,  which  it  continually  receives  from  the  Lord,  and  thus 
transfers  it  mediately  into  the  body,  where,  owing  to  the  close- 
ness of  its  union,  it  makes  the  body  appear  to  live  ;  whence, 
and  from  a  thousand  testimonies  of  experience,  it  is  evident, 
that  what  is  sj)iritual  united  to  what  is  material,  as  a  living 
force  with  a  dead  force,  causes  man  to  speak  rationally  and  to 
act  moi-ally.  It  appears  as  if  the  tongue  and  lips  spoke  from  a 
certain  lite  in  themselves,  and  as  if  the  arms  and  hands  acted 
in  a  like  manner;  but  it  is  the  thought,  which  in  itself  is  si)i- 
ritual,  which  speaks,  and  the  will,  which  likewise  is  spiritual,, 
which  acts,  each  by  its  own  organs,  which  in  themselves  are 
material,  being  taken  from  the  natural  woi'ld.  That  this  is  the 
case,  appeal's  in  the  light  of  day,  provided  this  consideration  be 
attended  to.  Remove  thought  from  ,speecli,  is  not  the  tongue 
dumb  in  a  moment?  so,  remove  will  from  action,  and  do  not 
the  hands  in  a  monient  become  still  ?     Spiritual  existenceB  in 

•  And  in  the  Tkuk  Ciiiusti.w  Hki.icton.  n.  48 
272 


THE  SOUL  AND    THE  BODY.  12.  13 

this  State  of  union  with  natural,  and  tlie  consequent  appear- 
ance of  life  in  material  objects,  may  be  compared  to  generous 
wine  when  absorbed  by  a  clean  sjionge,  to  the  saccharine  juice 
in  a  grape,  to  the  savory  liquor  in  an  apple,  and  to  the  aro- 
matic odor  in  cinnamon  ;  the  tibres  containing  these  things  are 
portions  of  matter,  which  have  neither  taste  nor  smell  of  them- 
selves, but  derive  them  from  the  fluids  in  and  between  them  ; 
wherefore,  if  you  squeeze  out  those  juices,  they  become  dead 
filaments  ;  such  are  the  organs  proper  to  the  body,  if  life  be 
taken  away.  That  man  is  a  rational  being  by  virtue  of  the 
union  in  him  of  spiritual  existences  with  natural,  is  evident 
from  the  analytical  nature  of  his  thoughts  ;  and  that  he  is  a 
moral  being  from  the  same  cause,  is  evident  from  the  propriety 
of  his  actions  and  the  graces  of  his  demeanor ;  these  he  pos- 
sesses by  virtue  of  his  faculty  of  being  able  to  receive  influx 
from  the  Lord  through  the  angelic  heaven,  which  is  the  very 
abode  of  wisdom  and  love,  thus  of  rationality  and  morality. 
Hence  it  may  be  perceived,  that  a  spiritual  and  a  natural  con- 
stitution being  united  in  man,  is  wiiat  enables  him  to  live  as  a 
spiritually  natural  man.  The  reason  that  he  lives  in  a  similar 
and  yet  dissimilar  maimer  after  death,  is,  because  his  soul  is 
then  clothed  with  a  substantial  body,  as  in  the  world  it  was 
clothed  with  a  material  body.  It  is  believed  by  many,  that 
the  perceptions  and  thoughts  of  the  mind,  being  spiritual,  flow 
in  naked,  and  not  by  means  of  organized  forms  ;  but  let  them 
dream  thus  who  have  not  seen  the  interiors  of  the  head,  where 
the  perceptions  and  thoughts  reside  in  their  first  principles,  and 
who  are  ignorant  that  it  contains  the  brains,  interwoven  and 
composed  of  the  ciueritious  and  medullary  substances,  to- 
gether with  glands,  cavities,  and  septa,  and  with  meninges  and 
rnatres  surrounding  them  all  ;  and  who,  likewise,  do  not  know 
that  a  man  thinks  and  wills  soundly  or  insanely  according  as 
all  these  organs  are  in  a  state  of  integrity  or  derangement,  con- 
sequently, that  he  is  rational  and  moral  according  to  the  or- 
ganic structure  of  his  mind.  For  the  rational  sight  of  man, 
vhich  is  the  understanding  without  forms  organized  for  the 
reception  of  spiritual  light,  avouM  be  an  abstract  nothing,  just 
as  his  natural  sight  would  be  without  the  eyes  ;  and  so  in  re- 
gard to  the  other  mental  functions. 

XL    That  the  reception  of  that  influx    is    according   to    the 
state  of  love  and  wisdom  with  man. 

13.  That  man  is  not  life,  but  an  organ  recipient  of  life  from 
God,  and  that  love  in  union  with  wisdom  is  life ;  also,  that 
God  is  Love  itself  and  Wisdom  itself,  and  thus  Life  itself,  has 
been  demonstrated  above  ;  hence  it  follows,  that  so  far  as  a 
man  loves  wisdom,  or  so  far  as  wisdom  embosomed  in  love  is 
[IS]  273 


13  THE    LNTEKCOUltSE    BETWEEN 

within  liim,  so  far  he  is  an  image  of  God,  that  is,  a  receptaoU 
of  life  from  God  ;  and,  on  the  contrary,  that  so  far  as  he  is 
possessed  by  opposite  love  and  thence  by  insanity,  so  far  he 
does  not  receive  life  from  God,  but  from  hell,  which  life  is  call- 
ed death.  Love  and  wisdom  themselves  are  not  life,  but  are 
the  esse  of  life;  but  the  delights  of  love  and  the  amenities  of 
wisdom,  which  are  the  affections  of  them,  constitute  life,  for  by 
these  the  esse  of  life  comes  into  existence.  The  influx  of  life 
from  God  carries  with  it  those  delights  and  amenities,  like  the 
influx  of  liglit  and  heat  at  the  time  of  spring  into  the  human 
minds,  and  also  into  birds  and  beasts  of  every  kind,  yea,  into 
vegetables,  which  then  germinate  and  become  prolific  :  for  the 
delights  of  love  and  the  amenities  of  wisdom  expand  men's 
minds  and  adapt  them  to  the  reception  of  the  influx  of  life  from 
God,  as  J03'  and  gladness  expand  the  face,  and  adapt  it  to  the 
influx  of  the  hilarities  of  the  soul.  The  man  who  is  affected 
with  the  love  of  wisdom,  is  like  the  garden  in  Eden,  in  which 
are  two  trees,  the  tree  of  life,  and  the  tree  of  the  knowledge  of 
good  and  evil ;  the  tree  of  life  is  the  reception  of  love  and  wis- 
dom from  God,  and  the  tree  of  the  knowledge  of  good  and  evil 
is  the  reception  of  them  from  self :  the  man  who  eats  of  the 
latter  tree  is  insane,  but  still  believes  himself  to  be  wise  like 
God ;  but  the  man  who  eats  of  the  former  tree  is  truly  wise, 
and  believes  no  one  to  be  wise  but  God  alone,  and  that  man  is 
wise  so  far  as  he  believes  this,  and  the  more  so  as  he  feels  that 
he  v/ills  it.  But  more  on  this  subject  may  be  seen  in  the  Me- 
morable Relation  in  the  work  on  Conjugial  Love,  n.  132 — 
136.*  I  will  here  add  an  arcanum  conrirming  these  facts  from 
heaven  :  All  the  angels  of  heaven  turn  the  fore  part  of  the 
head  towards  the  Lord  as  a  6un,  and  all  the  angels  of  hell  turn 
the  back  of  the  head  to  Him,  and  the  latter  receive  the  influx 
into  the  affections  of  their  will,  which  in  themselves  are  con- 
cupiscences, and  make  the  understanding  favor  them,  but  the 
former  receive  the  influx  into  the  affections  of  their  understand- 
ing, and  make  the  will  favor  them,  whence  these  are  in  the 
enjoyment  of  wisdom,  but  the  others  are  possessed  by  insanity. 
For  the  human  understanding  has  its  seat  in  the  cerebrum, 
which  is  under  the  forehead,  and  the  will  in  the  cerebellum, 
which  is  in  the  back  of  the  liead.  Who  does  not  know  that  a 
man  who  is  insane  through  cherishing  false  sentiments,  favors 
the  lusts  of  his  ovv-n  evil,  and  confii-ms  them  by  reasons  drawn 
from  the  understanding;  whereas  a  wise  man  sees  from  truths 
the  quality  of  the  lusts  of  his  own  will,  and  restrains  them? 
A  wise  man  does  this,  because  he  turns  his  tace  to  God,  that 
is,  he  believes  in  God,  and  not  in  himself;  but  an  insane  man 
does  the  other,  because  he  averts  his  face  from  God,  that  is,  he 

*   Or  TULK  ClIUISTIAN  Kkliuion.  I).  48. 

274 


THK    SOUL    AND    TllK    BODY.  13,    14 

believes  'n.  himself,  and  not  in  God.  For  a  tiian  to  believe  iu 
himself  is  to  believe  that  he  enjoys  love  and  wisdom  from  him- 
self, and  not  from  God  ;  and  this  is  sio;iii(ied  by  eatiiiij;  of  tiie 
tree  of  the  knowledge  of  good  and  evil  :  but  for  a  man  to  be- 
lieve in  God,  is  to  believe  that  he  enjoys  love  and  wisdom  from 
God,  and  not  from  himself;  and  this  is  signiticd  by  eating  of 
the  tree  of  life,  Kev.  ii.  7.  From  these  considerations  it  may 
be  perceived,  but  still  only  with  a  degree  of  clearness  answer- 
ing to  the  light  of  the  moon  by  night,  that  the  reception  of  the 
in^ux  of  life  from  God  is  according  to  the  state  of  love  and 
wisdom  with  man.  This  influx  maj^  further  be  illustrated  by 
the  influx  of  light  and  heat  into  vegetables,  which  blossom 
and  bear  fruit  according  to  the  structure  of  the  fibres  which 
form  them,  thus  according  to  their  reception  of  the  light  and 
heat ;  it  may  also  be  illustrated  by  the  influx  of  the  rays  of 
light  into  precious  stones,  which  modify  them  into  colors  ac- 
cording to  the  situation  of  the  parts  composing  them,  thus  also 
according  to  their  reception  of  the  rays  ;  and  likewise  by  op- 
tical glasses  and  the  drops  of  rain,  which  exhibit  rainbows  ac- 
cording to  the  incidence,  the  refraction,  and  thus  the  reception 
of  the  light.  The  case  is  similar  with  human  minds  in  respect 
to  spiritual  light,  which  proceeds  from  the  Lord  as  a  sun,  and 
perpetually  flows  in,  but  is  variously  received. 

XTT.  That  the  imderstanding  in  man  is  capable  of  heing 
elevated  into  the  lights  that  is,  into  the  wisdom,  in  which 
are  the  angels  of  heaven,  according  to  the  improvement  of  his 
rational  faculty  /  and  that  his  will  is  capable  of  being  elevated, 
in  like  manner,  into  the  heat  of  heaven,  that  is,  into  the  love 
of  heaven,  according  to  the  deeds  of  his  life  ;  bid  that  the  love 
of  the  will  is  not  elevated,  except  so  far  as  man  wills  and  does 
those  things  which  the  wisdom  of  the  understanding  teaches. 

14.  By  the  human  mind  are  to  be  understood  its  two  facul- 
ties, which  are  called  the  understanding  and  the  will.  Tlie  un- 
derstanding is  the  receptacle  of  the  light  of  heaven,  which  in 
its  essence  is  wisdom  ;  and  the  will  is  the  receptacle  of  the  heat 
of  heaven,  which  in  its  essence  is  love,  as  was  shown  above. 
These  two  principles,  wisdom  and  love,  proceed  from  the  Lord 
as  a  sun,  and  flow  into  heaven  universally  and  individually, 
whence  the  angels  have  wisdom  and  love';  and  they  also  flow 
into  tliis  world  universally  and  individually,  whence  men  have 
wisdom  and  love.  But  the  two  principles  proceed  in  union 
from  the  Lord,  and  likewise  flow  in  union  into  the  souls  of  an- 
gels and  men  ;  but  they  are  not  received  in  union  in  their 
minds  ;  light,  which  forms  the  understanding,  being  first  re- 
ceived there,  and  love,  which  forms  the  will,  being  received 
gradually.     This  also  is  of  Providence  :  for  every  man  is  to  be 

275 


14  THE    LNTERCOUK8E   BETWEEN 

created  anew,  that  ife,  reformed,  and  tliis  is  effected    by  means 
of  the  understanding ;  for  he  must  imbibe  from  infancv  the 
knowledges  of  truth  and  good,  which  are  to  teach  him  to  live 
well,  that  is,  to  will  and  act  i-ightlj  :  thus  the  will   is  formed 
bv  means  of  the  understanding.    For  the  sake  of  this  end,  there 
is  given  to  man  the  faculty  of  elevating  his  understanding  al 
most  into  the  light  which  is  enjoyed  by  the  angels  of  heaven, 
that  he  may  see  what  he  ought  to  will   and  thence  to  do,  in 
order  that  he  may  be  pi-osperous  in  the  world  for  a  time,  and 
blessed  after  death  to  eternity.     He  becomes  prosperous  and 
blessed,  if  he  procures  to  himself  wisdom,  and  keeps  his  will 
under  its  obedience  ;  but  unprosperous  and  unhappy  if  he  puts 
his  understanding  under  obedience  to  his  will  :  the  reason  is, 
because  the  will  hereditarily  tends  to  evils,  even  to  those  which 
are  enormous  ;  wherefore,  unless  it  were  restrained  by  means 
of  the  understanding,  man  would  rush  into  acts  of  wickedness, 
yea,  from  his  inherent  savage  nature,  he  would  destroy  and 
slaughter,  for  the  sake  of  himself,  all  who  did  not  favor  and 
indulge  him.      Besides,   unless  the   understanding   could  be 
separately  perfected,  and  the  will  by  means  of  it,  man  would 
not  be  a  man  but  a  beast.     For  without  that  separation,  and 
without  the  ascent  of  the  understanding  above  the  will,  he 
would  not  be  able  to  think,  and  from  thought  to  speak,  but 
only  to  express  his  affection  by  sounds  ;  neither  would  he  be 
able  to  act  from  reason,  but  only  from  instinct ;  still  less  would 
he  be  able  to  know  the  things  which  are  of  God,  and  God  by 
means  of  them,  and  thus  to  be  conjoined  to  Him,  and  to  live 
to  eternity.     For  man  thinks  and  wills  as  from   himself,   and 
this,  as  from  himself  is  what  gives  him  the  faculty  of  recipro- 
cal conjunction  :  for  there  can  be  no  conjunction  without  re- 
ciprocality,  just  as  there  can  be  no  conjunction  of  an  active 
with  a  passive  force  without  re-action.     God  alone  acts,  and 
man  suffers  himself  to  be  acted  on,  and  re-acts  in  all  appeai-- 
ance  as  from  himself,  though  interiorly  it  is  from  God.     From 
these  considerations,  rightly  apprehended,  may  be  seen  what 
is  the  nature  of  the  will  of  man  if  it  is  elevated  by  means  of 
the  understanding,  and  what  is  its  nature  if  it  is  not  elevated, 
consequently  what  is  the  nature  of  the  man.    But  the  latter  sub- 
ject, viz.,  what  is  the  nature  of  man  if  the  love  of  his  will  is 
not  elevated  by  means  of  the  understanding,  shall  be  illustrated 
by  comparisons.     He  is  like  an  eagle  flying  on  high,  which,  as 
soon  as  it  sees  the  food  below  which  is  the  object   of  its  lust., 
us  chickens,  young  swans,  or  even  young  lambs,  casts  itself 
down  in  a  moment  and  devours  them.    He  is  also  like  an  adul- 
terer, who  conceals  a  harlot  in  a  cellar  below,  and  who  by* 
turns  goes  up  to  the  highest  apartments  of  the  house,  and  dis 
courses  wisely  with  those  who  dwell  there  concerning  chastity 
and  alternatelv  withdiaws  from  the  compan  ythere,  and   ir 
270 


THE    SOUL    AND    THE    BODY.  16 

dulges  himself  below  with  his  liarlot.  He  is  also  like  a  thief 
on  a  tower,  who  there  pretends  to  act  the  part  of  a  watchman, 
but  who,  as  soon  as  he  sees  any  object  of  plunder  below,  hastens 
<lown  and  seizes  it.  He  may  also  be  compared  to  gnats,  which 
fly  in  a  column  over  the  head  of  a  horse  while  he  is  running, 
but  which  fall  down  when  the  horse  stops,  and  immerse  them- 
selves in  the  marsh.  Such  is  the  man  whose  will  or  love  is 
not  elevated  by  means  of  the  understanding ;  for  he  then  re- 
mains stationary  below,  immersed  in  the  uncleanness  of  nature 
and  the  lusts  of  the  senses.  The  case  is  altogether  otherwise 
with  those  who  subdue  the  allurements  of  the  lusts  of  the  will 
by  the  wisdom  belonging  to  the  understanding.  With  these, 
the  understanding  afterwards  enters  into  a  marriage  covenant 
with  the  will ;  thus  wisdom  with  love,  and  they  dwell  together 
in  the  upper  apartment  with  the  utmost  delight. 

XTTT.  That  it  is  altogether  otherwise  with  Beasts. 

15.  They  who  judge  of  things  only  as  they  appear  before 
the  senses  of  the  body,  conclude  that  beasts  have  will  and  un- 
derstanding as  well  as  men,  and  hence  that  the  only  distinction 
consists  in  man's  being  able  to  speak,  and  thus  to  describe  the 
things  which  he  thinks  and  desires,  while  beasts  can  only  ex- 
press them  by  sounds.  Beasts,  however,  have  not  will  and 
understanding,  but  only  a  resemblance  of  each,  which  the 
learned  call  an  analogous  endowment.  A  man  is  a  man,  be- 
cause his  understanding  is  capable  of  being  elevated  above  the 
desires  of  his  will,  and  it  thus  can  know  and  see  them,  and  also 
govern  them ;  but  a  beast  is  a  beast,  because  its  desires  drive 
it  to  do  whatever  it  does.  A  man,  then,  is  a  man,  in  conse- 
quence of  this,  that  his  will  is  under  obedience  to  his  under- 
standing ;  but  a  beast  is  a  beast  in  consequence  of  this,  that 
its  understanding  is  under  obedience  to  its  will.  From  these 
considerations  this  conclusion  follows,  viz..  That  the  under- 
standing of  man,  forasmuch  as  it  receives  the  light  influent 
from  heaven,  and  apprehends  and  perceives  this  as  its  own, 
and  thinks  from  it  analytically,  with  all  variety,  altogether  as 
from  itself,  is  alive,  and  is  thence  truly  understanding;  and 
that  the  will  of  man,  forasmuch  as  it  receives  the  influent  love 
of  heaven,  and  acts  from  it  as  from  itself,  is  alive,  and  is  thence 
truly  will  ;  but  that  the  contrary  is  the  case  with  beasts. 
Wherefore  they  who  think  under  the  influence  of  the  lusts  of 
the  will,  are  compared  to  beasts,  and  in  the  spiritual  world 
they  likewise  at  a  distance  appear  as  beasts ;  they  also  act 
like  beasts,  with  this  only  ditierence,  that  they  are  able  to  act 
otherwise  if  they  will :  but  they  who  restrain  the  lusts  of  their 
will  by  means  of  the  understanding,  appear  in  the  spiritual 
world  as  men,  and  are  angels  of  heaven.     In  a  word,  the  will 

277 


15  THE    INTEKCOURSE    BETWEEN 

and  the  understanding  in  beasts  always  cohere,  and  forasmuch 
as  the  will  is  blind,  being  the  receptacle  of  heat  and  not  of 
light,  it  makes  the  understanding  blind  also :  hence  a  beast 
does  not  know  and  understand  its  own  actions,  and  yet  it  acts, 
for  it  acts  by  an  influx  from  the  spiritual  world ;  and  such  ac- 
tion is  instinct.  It  is  imagined  that  a  beast  thinks  from  under- 
standing what  to  act;  but  this  is  by  no  means  the  case :  it  is 
compelled  to  act  solely  by  the  natural  love  which  is  in  it  from 
creation,  with  the  assistance  of  the  senses  of  its  body.  The 
reason  that  man  thinks  and  speaks  is  solely  because  his  under- 
standing is  capable  of  being  separated  from  his  will,  and  of 
being  elevated  even  into  the  light  of  heaven  ;  for  the  under- 
standing thinks,  and  thought  speaks.  The  reason  why  beasts 
act  according  to  the  laws  of  order  inscribed  on  their  nature, 
and  some  beasts  in  a  moral  and  rational  manner,  difi'erently 
from  many  men,  is,  because  their  understanding  is  in  blind 
obedience  to  the  desires  of  their  will,  and  thence  they  are  not 
able  to  pervert  those  desires  by  depraved  reasonings,  as  men 
do.  It  is  to  be  observed,  that  when  the  terms  "  will  "  and 
"  understanding  "  are  here  used  in  reference  to  beasts,  a  cer- 
tain resemblance  of,  and  an  endowment  analogous  to,  those 
faculties,  are  what  are  meant :  analogous  endowments  are 
called  by  the  names  of  the  faculties  themselves,  on  account  of 
the  appearance.  The  life  of  a  beast  may  be  compared  with  a 
sleep-w^alker,  who  walks  and  acts  by  virtue  of  the  will  while 
the  understanding  sleeps  ;  and  also  with  a  blind  man,  who 
walks  through  the  streets  with  a  dog  leading  him  ;  and  also 
with  an  idiot,  who,  from  custom,  and  the  habit  thence  acquired, 
does  his  work  in  a  regular  manner.  It  may  likewise  be  com- 
pared with  a  person  void  of  memory,  and  thence  deprived  of 
understanding,  who  still  knows  or  learns  how  to  clothe  himself, 
to  eat  the  food  which  he  prefers,  to  love  the  sex,  to  walk  the 
streets  from  house  to  house,  and  to  do  such  things  as  soothe 
the  senses  and  indulge  the  flesh,  by  the  allurements  and  plea- 
sures of  w^hicli  he  is  drawn  along,  though  he  does  not  think, 
and  thence  cannot  speak.  From  these  considerations  it  is 
evident,  how  much  they  are  nnstaken  who  believe  beasts  to 
be  endowed  with  rationality,  and  only  to  be  distinguished  from 
men  by  their  external  flgure  and  by  their  not  being  able  to 
express  by  s]3eech  the  rational  things  which  inwardly  occupy 
their  thoughts ;  from  which  fallacies  many  even  conclude,  that 
if  man  lives  after  death,  beasts  will  do  so  too;  and,  on  the  con- 
trary, that  if  beasts  do  not  live  after  death,  neither  will  man  ; 
beside  other  dreams,  arising  from  ignorance  in  regard  to  the 
will  and  understanding,  and  also  in  regard  to  degrees ;  by  the 
aid  of  which,  as  steps  for  its  ascent,  the  mind  of  man  mount* 
up  to  heaven. 
278 


THE    SOUL    AND    THE    i;ol)V.  16 

XIY.  That  there  are  three  degrees  in  the  sj>iritual  world,  and 
three  degrees  in  the  natural  world,  hitherto  unknown,  accord/- 
ing  to  which  all  injiux  takes  place. 

16.  It  is  discovered  by  the  investigation  of  causes  from  their 
effects,  that  degrees  are  of  two  kinds,  one  according  to  which 
tilings  prior  and  posterior  are  constituted,  and  another  accord- 
ing to  whicli  things  greater  and  less  are  constituted.  The  de- 
grees which  distinguish  things  prior  and  posterior,  are  to  be 

called     DEGKEES    OF    ALTITUDE,    Or    DISCKETE    DEGKEES  ;     but     the 

degrees  by  wliich  things  greater  and  less  are  distinguished 
from  each  other,  are  to  be  called  degkees  of  latitude,  and 
also  CONTINUOUS  DEGREES.  Dcgrces  of  altitude,  or  discrete  de- 
grees, are  like  the  generations  and  compositions  of  one  thing 
from  another ;  as,  for  example,  they  are  like  the  generation 
and  composition  of  any  nerve  from  its  iibres,  and  of  any  fibre 
from  its  fibrils ;  or  of  any  piece  of  wood,  stone,  or  metal  from 
its  parts,  and  of  any  part  from  its  particles :  but  degrees  of 
latitude,  or  continuous  degrees,  are  like  the  increments  and 
decrements  of  the  same  degree  of  altitude  with  respect  to 
breadth,  length,  height,  and  depth ;  as  of  greater  and  less 
bodies  of  water,  or  air,  or  ether ;  and  as  of  large  and  small 
masses  of  wood,  stone,  or  metal.  All  things,  even  to  the  most 
particular,  in  both  worlds,  both  the  spiritual  world  and  the 
natural  world,  are,  from  creation,  in  degrees  of  both  these 
kinds :  the  whole  animal  kingdom  in  this  world  is  in  those 
degrees  both  in  general  and  in  particular ;  so  are  the  whole 
vegetable  kingdom,  and  the  whole  mineral  kingdom  likewise ; 
and  so  is  the  expanse  of  atmospheres  from  the  sun  even  to  the 
earth.  There  are  therefore  three  atmospheres  discretely  dis- 
tinct according  to  the  degrees  of  altitude,  both  in  the  spiritual 
world  and  in  the  natural  world,  because  each  world  has  its 
sun :  but  the  atmospheres  of  the  spiritual  world,  by  virtue  of 
their  origin,  are  substantial,  and  the  atmospheres  of  the  natu- 
ral world,  by  virtue  of  their  origin,  are  material  ;  and  since 
the  atmospheres  descend  from  their  origins  according  to  those 
degrees,  and  are  the  continents  of  light  and  heat,  like  vehicles 
to  convey  these  principles  to  their  destination,  it  follows  that 
there  are  three  degrees  of  light  and  heat :  and  since  light  in 
the  spiritual  world  is  in  its  essence  wisdom,  and  heat  there  is 
in  its  essence  love,  as  was  demonstrated  above  in  its  proper 
article,  it  follows  also,  that  there  are  three  degrees  of  wisdom 
and  three  degrees  of  love,  consequently  three  degrees  of  life  ; 
for  thev  are  graduated  by  the  atmospheres  through  which  they 
pass.  Hence  it  is  that  there  are  three  angelic  heavens ;  a 
supreme,  which  is  also  called  the  third  heaven,  inhabited  by 
angels  of  the  supreme  degree ;  a  middle,  which  is  also  called 
the  second  heaven,  inhabited   by  angels  of  the  middle  degree* 

279 


16  THE    miEKUOUKSE    BETWEEN 

and  an  ultimate,  wliicli  is  also  called  the  first  heaven,  inhab- 
ited by  angels  of  the  lowest  degree.  Those  heavens  are  also 
distinguished  according  to  the  degrees  of  wisdom  and  love : 
the  angels  of  the  ultimate  heaven  are  in  the  love  of  knowing 
truths  and  goods  ;  the  angels  of  the  middle  heaven  are  in  the 
love  of  understanding  them,  and  the  angels  of  the  supreme 
heaven  are  in  the  love  of  being  wise,  that  is,  of  living  accord- 
ing to  those  truths  and  goods  which  they  know  and  under- 
stand. As  the  angelic  heavens  are  distinguished  into  three 
degrees,  so  also  is  the  human  mind,  because  the  human  mind 
is  an  image  of  heaven,  that  is,  it  is  a  heaven  in  miniature. 
Hence  it  is  that  man  is  capable  of  becoming  an  angel  of  one 
of  those  three  heavens  :  and  he  becomes  such  according  to  his 
reception  of  wisdom  and  love  from  the  Lord  ;  an  angel  of  the 
ultimate  heaven  if  he  only  receives  the  love  of  knowing  truths 
and  goods ;  an  angel  of  the  middle  heaven  if  he  receives  the 
love  of  understanding  them ;  and  an  angel  of  the  supreme 
heaven  if  he  receives  the  love  of  being  wise,  that  is,  of  living 
according  to  them.  That  the  human  mind  is  distinguished 
into  three  regions,  according  to  the  three  heavens,  may  be 
seen  in  the  memorable  relation  inserted  in  the  work  on  Con- 
JUGIAL  Love,  n.  270.  Hence  it  is  evident,  that  all  spiritual 
influx  to  man  and  into  man  descends  from  the  Lord  by  these 
three  degrees,  and  that  it  is  received  by  man  according  to  the 
degree  of  wisdom  and  love  in  which  he  is.  A  knowledge  of 
these  degrees  is  of  the  greatest  utihty  at  this  day.  For  many, 
in  consequence  of  not  knowing  them,  tarry  in  the  lowest  de- 
gree, in  which  are  the  senses  of  their  body,  and  on  account  of 
their  ignorance,  which  is  intellectual  darkness,  are  incapable 
of  being  elevated  into  sj)iritual  light,  which  is  above  them : 
hence  naturalism  takes  possession  of  them,  as  it  were  sponta- 
neously, as  soon  as  they  enter  on  any  investigation  and  scru- 
tiny concerning  the  human  soul  and  mind,  and  its  rationality, 
and  more  so  if  they  extend  their  inquiries  to  heaven  and  the 
life  after  death  :  whence  they  become  like  persons  standing  in 
the  market  places  with  telescopes  in  their  hands,  looking  at 
the  sky  and  uttering  vain  predictions;  and  also  like  persons 
who  cliatter  and  reason  about  every  object  they  see,  and  every 
thing  they  hear,  without  any  rational  ideas,  resulting  from  an 
understanding  of  the  subject,  being  contained  in  their  renuirks  : 
these  are  like  butchers,  who  believe  themselves  to  be  skilful 
anatomists,  because  they  have  examir.ed  the  viscera  of  oxen 
and  sheep  outwardly,  but  not  inwardl3\  But  it  is  a  truth  that 
to  think  from  the  influx  of  natural  light  not  cleared  by  the  in- 
flux of  spiritual  light,  is  merely  to  drean],  and  to  s])eak  from 
Buch  thought  is  to  make  vain  assertions,  like  fortune-tellers. 
But  further  particulars  concerning  degrees  nuiy  be  seen  in  the 
wor/c  on  the  Divine  Lovk  and  the  Divine  Wisdom,  n.  173 — 281. 
280 


THE    SOUL    AMD    THE    IJ(H)Y.  17 

XV.  That  ends  are  in  the  first  degree,  causes  in  the  second, 
and  effects  in  the  third. 

IT.  Who  does  not  see  that  the  end  is  not  the  cause,  but  that 
it  produces  tlie  cause  ?  and  that  tlie  cause  is  not  the  effect,  but 
tliat  it  produces  the  effect?  consequently,  that  tliey  are  three 
distinct  things  which  t'oHow  each  other  in  order  ?  Tlie  end 
with  man  is  the  love  of  his  will ;  for  what  a  man  loves,  this  he 
proposes  to  himself  and  intends  :  the  cause  with  him  is  the  rea- 
son of  his  understanding;  for  the  end,  by  means  of  tlie  reason, 
seeks  for  middle  or  instrumental  causes  :  and  the  effect  is  the 
operation  of  the  body,  from,  and  according  to,  the  end  and 
cause.  Thus  there  are  three  things  in  man,  which  follow  each 
other  in  order,  just  as  is  done  by  the  degrees  of  altitude,  Wh-en 
these  three  things  are  exhibited  to  observation,  the  end  is 
within  the  cause,  and  by  the  cause  is  in  the  effect :  thus,  in  the 
effect,  these  three  things  co-exist.  On  this  account  it  is  said 
in  the  Word,  that  every  one  shall  be  judged  according  to  his 
works  :  for  the  end,  or  the  love  of  his  will,  and  the  cause,  ot 
the  reason  of  his  understanding,  are  contained  together  in  the  ef 
fects,  which  are  the  works  of  his  body :  thus  in  them  is  contained 
the  quality  of  the  whole  man.  They  who  are  unacquainted 
with  these  truths,  and  do  not  thus  distinguish  the  objects  oi 
rational  contemplation,  cannot  avoid  terminating  the  ideas  of 
their  thought  either  in  the  atJoms  of  Epicurus,  the  monads  of 
Leibnitz,  or  the  simple  substances  of  Wolff":  they  thus  shut  up 
their  understandings  as  with  a  bolt,  so  that  they  cannot  even  ex- 
ercise their  reason  upon  the  subject  of  spiritual  influx,  because 
they  cannot  think  of  any  progression  beyond  those  atoms, 
monads,  or  simple  substances  ;  for  the  author  of  the  doctrine 
of  simple  substances  says,  that  if  they  are  divided  the}''  are 
annihilated.  Thus  the  understanding  remains  stationary  in  its 
first  light,  which  merely  proceeds  from  the  senses  of  the  body, 
and  does  not  advance  a  step  further.  Hence  it  is  not  known 
but  that  spiritual  substance  is  merely  a  subtile  natural  sub- 
stance ;  that  beasts  have  rationality  as  well  as  men  ;  and  that 
the  soul  is  a  puff  of  wind,  like  that  which  is  emitted  from  the 
breast  when  a  person  dies  :  beside  other  notions  which  do  not 
partake  of  light  but  of  darkness.  As  all  things  in  the  spiritual 
world,  and  all  things  in  the  natural  world,  proceed  according 
to  these  degrees,  as  was  shown  in  the  preceding  article,  it  is 
evident  that  intelligence  properly  consists  in  knowing  and  dis- 
tinguishing them,  and  seeing  them  in  their  order.  By  these 
degrees,  also,  every  man  is  known  as  to  his  quality,  when  his 
love  is  known  ;  for,  as  observed  above,  the  end,  which  is  of  the 
will,  the  causes,  which  are  of  the  understanding,  and  the  ef 
fec^s,  which  are  of  the  body,  follow  from  his  love,  as  a  tree 
from  its  seed,  and  as  fruit  from  a  tree.  There  are  loves  of  three 

281 


17,   18  THE    INTERCOUKSl':    IJI/IWKKN 

kinds  ;  tlie  love  of  heaven,  the  love  of  tlie  world,  and  the  love 
of  self :  the  love  of  heaven  is  spiritual,  the  love  of  the  world  is 
material,  and  the  love  of  self  is  corporeal.  When  the  love  is 
spiritual,  all  things  which  follow  from  it,  as  forms  from  their 
essence,  are  spiritual  likewise  :  so,  also,  when  the  principal 
love  is  the  love  of  the  world  or  of  wealth,  and  thus  is  material, 
all  things  which  follow  from  it,  as  principiates  from  their  hrst 
principle,  are  material  likewise  ;  and  so,  again,  when  the  prin- 
cipal love  is  the  love  of  self,  or  of  eminence  above  all  others, 
and  thus  is  corporeal,  all  things  which  follow  from  it  are  cor- 
poreal likewise ;  because  the  man  who  cherishes  this  love 
regards  himself  alone,  and  thus  immerses  the  thoughts  of  his 
mind  in  his  body.  Wherefore,  as  just  remai'ked,  he  who 
knows  the  reigning  love  of  any  one,  and  is  at  the  same  time 
acquainted  with  the  progression  of  ends  to  causes  and  of 
causes  to  effects,  which  three  things  follow  each  other  in 
order,  according  to  the  degrees  of  altitude,  knows  the  quality 
of  the  whole  man.  Thus  the  angels  of  heaven  know  the  qual- 
ity of  every  one  with  whom  they  speak  ;  they  perceive  his  love 
from  the  sound  of  his  voice,  they  see  an  image  of  it  in  his 
face,  and  the  figure  of  it  in  the  gestures  of  his  body. 

XYL    That  hence  is  evident  what  is  the  nature  of  spiritual 
influx  from  its  origin  to  its  effects. 

18.  Spiritual  influx  has  hitherto  been  deduced,  by  those 
who  have  treated  of  it,  from  the  soul  into  the  body,  but  not 
from  God  into  the  soul  and  thus  into  the  body.  The  reason  of 
their  proceeding  thus  has  been,  because  no  one  had  any  know- 
ledge respecting  the  spiritual  world,  and  respecting  the  sun 
there,  from  whence  all  spiritual  things  issue  as  from  their  foun- 
tain ;  and  thus  no  one  had  any  knowledge  respecting  the  influx 
of  spiritual  things  into  natural  things.  Now  since  it  has  been 
granted  me  to  be  in  the  spiritual  world  and  in  the  natural  world 
at  the  same  time,  I  am  obliged  by  my  conscience  to  commu- 
nicate these  facts.  For  of  what  use  is  the  possession  of  know- 
ledge without  its  communication  ?  Without  the  latter,  what 
is  the  former,  but  like  collecting  and  storing  up  riches  in  a 
casket,  and  only  looking  at  them  occasionally  and  counting 
them  over,  without  any  intention  of  applying  them  to  use  ?  In 
fact,  it  is  spiritual  avarice.  But  in  order  that  it  may  be  fully 
known  what  spiritual  influx  is,  and  what  is  its  nature,  it  is 
necessary  to  know  what  that  which  is  sriRrruAL  is  in  its 
essence,  and  what  that  which  is  natural;  as  also  wha*-  the  ju- 
MANSOULis:  lest,  therefore,  this  short  lucubration  should  bd 
defective  through  ignorance  of  these  subjects,  it  will  be  useful 
to  consult  some  memorable  relations  inserted  in  the  work  on 
CoN.iuGiAL  Love  ;  viz.  that  respecting  the  sriRrruAL  principle, 
282 


THE    SOUL    AND    THE    BODY.  19 

n.  326 — 329  ;  that  respecting  the  euiman  soul,  ii  315 ;  and 
tliat  respecting  the  influx  of  spiritual  things  into  natural, 
n.  3S0  ;  which  latter  subject  is  more  fully  treated  of,  n.  415 — 
422.* 

19.  I  will  here  subjoin  this  Memorable  Relation.  After 
these  pages  were  written,  I  prayed  to  the  Lord  that  I  might  be 
permitted  to  converse  with  some  disciples  of  Aristotle,  and  at 
the  same  time  with  some  disciples  of  Des  Cartes,  and  with 
some  disciples  of  Leibnitz,  in  order  that  I  might  learn  the 
opinions  of  their  minds  concerning  the  intercourse  between  the 
soul  and  the  body.  After  my  prayer  was  ended,  there  were 
present  nine  men,  three  Aristotelians,  three  Cartesians,  and 
three  Leibnitzians  ;  and  they  arranged  themselves  round  me, 
the  adniirers  of  Aristotle  being  on  the  left  side,  the  followers 
of  Des  Cartes  on  the  right  side,  and  the  favorers  of  Leibnitz 
behind.  At  a  considerable  distance,  and  also  at  a  distance 
from  each  other,  were  seen  three  persons  crowned  with  laurel, 
whom  I  knew,  by  an  influent  perception,  to  be  those  three  great 
leaders  or  masters  themselves.  Behind  Leibnitz  stood  a  person 
holding  the  skirt  of  his  garment,  who,  I  was  told,  Avas  Wolff. 
Those  nine  men,  when  they  beheld  one  another,  at  first  saluted 
each  other,  and  conversed  together  in  a  mild  tone  of  voice. 
But  presently  there  arose  from  below  a  spirit  with  a  torch  in  his 
right  hand,  which  he  shook  before  their  faces,  whereupon  they 
became  enemies,  three  against  three,  and  looked  at  each  other 
with  a  Herce  countenance :  for  they  were  seized  with  the  lust 
of  altercation  and  dispute.  Then  the  Aristotelians,  who  were 
also  sciioolmen,  began  to  speak,  saying,  "  Who  does  not  see 
that  objects  flow  tlirough  the  senses  into  the  soul,  as  a  man 
enters  through  the  doors  into  a  chamber,  and  that  the  soul 
thinks  according  to  such  influx  ?  When  a  lover  sees  a  beau 
tiful  virgin,  or  his  bride,  does  not  his  eye  sparkle,  and  transmit 
the  love  of  her  into  the  soul?  When  a  miser  sees  bags  of 
money,  do  not  all  his  senses  burn  toward  tliem,  and  thence  in- 
duce this  ardor  into  the  soul,  and  excite  the  desire  of  possessing 
them  ?  When  a  proud  man  hears  himself  praised  by  another, 
does  he  not  prick  up  his  ears,  and  do  not  these  transmit  tliose 
])raise8  to  the  soul  ?  Are  not  the  senses  of  the  body  like  outer 
courts,  through  which  alone  entrance  is  obtained  to  the  soul  ? 
From  these  considerations  and  innumerable  others  of  a  similar 
kind,  who  can  conclude  otherwise  than  that  influx  proceeds 
from  nature,  or  is  piiysical?"  While  they  were  speaking  thus, 
the  followers  of  Des  Cartes  held  their  fingers  on  their  foreheads ; 
and  now  withdrawing  them  they  replied,  saying,  "Alas,  ye 
epeak  from  appearances ;  do  ye  not  know  that  the  eye  does  not 

•  The  same  articles  are  repeated  in  the  True  Christian  Relioio.v.  and  will  be 
found  at  n.  280,  C97.  35,  77.  and  12. 

283 


19  THE    INTKKCOUKSE    BKTVVKEN 

love  a  virgin  or  bride  from  itself,  but  from  the  soul  ?  and  like* 
wise  that  the  senses  of  the  body  do  not  covet  the  bags  of  money 
from  themselves,  but  from  the  soul ;  and  also  that  the  ears  do 
not  devour  the  praises  of  flatterers  in  any  othermanner?  Is  it 
not  perception  that  causes  sensation  ?  and  perception  is  a  faculty 
of  the  soul,  and  not  of  the  organs  of  the  body.  Say,  if  you 
can,  what  causes  the  tongue  and  lips  to  speak,  but  the  tliought? 
and  what  causes  the  hands  to  M^ork,  but  the  will  ?  and  thought 
and  will  are  faculties  of  the  soul,  and  not  of  the  body.  Thus 
what  causes  the  eye  to  see,  and  the  ear  to  hear,  and  the  other 
organs  to  feel,  but  the  soul  ?  From  these  considerations,  and  in- 
numerable others  of  a  similar  kind,  every  one,  whose  wisdom  is 
elevated  above  the  sensual  apprehensions  of  the  body,  must  con 
elude,  that  influx  does  not  flow  from  the  body  into  tlie  soul,  but 
from  the  soul  into  the  body  ;  which  influx  we  call  occasional 
influx,  and  also  spiritual  influx."  When  these  had  flnished, 
the  three  men  who  stood  behind  the  former  triads,  and  who 
were  the  favorers  of  Leibnitz,  began  to  speak,  saying,  "We 
have  heard  the  arguments  on  both  sides,  and  have  compared 
them ;  and  we  have  perceived  that  in  many  particulars  the 
latter  are  stronger  than  the  former,  and  that  in  many  others  the 
former  are  stronger  than  the  latter ;  wherefore,  if  you  please, 
we  will  compromise  the  dispute."  On  being  asked  how,  they 
replied,  "  There  is  not  any  influx  from  the  soul  into  the  body, 
nor  from  the  body  into  the  soul,  but  there  is  a  unanimous  and 
instantaneous  operation  of  both  together,  to  which  a  celebrated 
author  has  assigned  an  elegant  name,  when  he  calls  it  Pre-es- 
tablished Harmony."  After  this  the  spirit  with  a  torch  aj^peared. 
again,  but  the  torch  was  now  in  his  left  hand,  and  he  shook  it 
behind  the  back  of  theii'  heads,  whence  the  ideas  of  them  all 
became  confused,  and  they  all  cried  out  at  once,  "  JSTeither  our 
soul  nor  body  knows  what  part  to  take ;  wherefore  let  us  settle 
this  dispute  by  lot,  and  we  will  abide  by  the  lot  which  comes 
out  first."  So  they  took  out  three  bits  of  paper,  and  wrote  on 
one  of  them,  physical  influx,  on  another,  spikitual  influx, 
and  on  the  tliii-d,  pre-estaelished  harmony  ;  and  tliey  put  them 
all  into  the  crown  of  a  hat.  Then  they  chose  one  of  their  num- 
ber to  draw  ;  who,  on  putting  in  his  hand,  took  out  that  on 
which  was  written,  spiritual  influx.  Having  seen  and  read 
it,  they  all  said,  yet  some  with  a  clear  and  flowing,  some  with 
a  faint  and  indrawn  voice,  "  Let  us  abide  by  this,  because  it 
came  out  first."  But  then  an  angel  suddenly  stood  by,  and 
said,  "  Do  not  imagine  that  the  paper  in  favor  of  si)iritual  in- 
flux came  out  first  by  chance,  for  it  was  of  providence  :  for  you 
do  not  see  the  truta  of  that  doctrine,  on  account  of  the  confu- 
sion of  your  ideas,  but  the  truth  presented  itself  to  the  hand  of 
him  that  drew  the  lots,  that  you  might  yield  it  your  assent." 
2S  + 


TUK    SOLL    AND    TIIK    BODY.  2C 

20.  I  was  fonuerlj  asked,  "  How  I,  who  was  previously  a 
philosopher,  became  a  theologian  ;"  I  answered,  "  In  the  same 
manner  that  fishermen  became  the  disciples  and  apostles  of 
the  Lord  :''  and  I  added  that  1  also  from  early  youth  had  been 
a  spiritual  lisherman.  On  this,  my  inquirer  asked,  "What  is  a 
spiritual  fishennan  ?''  To  which  I  replied,  "  A  lisherman,  in 
the  spiritual  sense  of  the  Word,  signities  a  man  who  investi- 
gates and  teaches  natural  truths,  and  afterwards  spiritual  truths 
in  a  rational  manner."  On  his  inquiring,  "  How  this  is  de- 
monstrated ?"  I  said,  "  From  these  passages  of  the  AYord  :  '  A.nd 
the  waters  shall  fail  from  the  sea,  and  the  livers  shall  be  was- 
ted and  dried  up :  therefore  the  Jishers  shall  mourn,  and  all 
that  cast  a  hook  into  the  sea  shall  lament,'  Is.  xix.  5,  8.  In 
another  ]dace  it  is  said  respecting  the  sea,  >vhose  waters  were 
healed,  '  the  Jishers  shall  stand  from  Engedi  even  unto  Ene- 
glaim,  they  shall  be  a  place  to  spread  forth  nets  ;  their  fish 
shall  be  accoi'ding  to  their  kinds,  as  the  fish  of  the  great  sea, 
exceedingly  many,' Ezek.  xlvii.  10.  And  in  another  place: 
'  Behold,  I  will  send  for  mdiWy  fishers,  saith  Jehc  vnh,  and  they 
?hall  fish  them,'  Jerem.  xvi.  16.  Hence  it  is  evident  why  the 
Lord  chose  fishermen  for  his  disciples,  and  said,  "  Fellow  me, 
and  I  will  make  yon  fishers  of  men,"  Matt.  iv.  18,  19 ;  Mark  i. 
16,  17  :  and  why  he  said  to  Peter,  after  he  had  caught  a  mul- 
titude of  fishes,  '  henceforth  thou  shall  catch  mcn^  Luke  v.  9, 
10."  I  afterwards  demonstrated  the  origin  of  this  signification 
of  fishermen  from  the  Apocalypse  Revealed  ;  viz.  tliat  since 
water  signifies  natural  truths,  n.  50,  932,  as  does  also  a  river, 
n.  409,  932,  therefore  a  fish  signifies  those  who  are  in  possession 
of  natural  truths,  n.  405  ;  wdience  fishermen  signify  those  who 
investigate  and  teach  truth.  On  hearing  this,  my  interrogator 
raised  his  voice  and  said,  "  Now  I  can  understand  why  the 
Loi'd  called  and  chose  fishermen  to  be  his  disciples  ;  and  cliere- 
fore  I  do  not  wonder  that  he  has  also  called  and  chosen  you, 
since,  as  you  have  observed,  you  were  from  early  youth  a  fisher- 
man in  a  spiritual  sense,  that  is  an  investigator  of  natural  truths  : 
the  reason  that  3'ou  are  now  become  an  investigator  of  spiritual 
truths,  is,  because  these  are  founded  on  the  former."  To  this 
he  added,  being  a  man  of  reason,  that  "  the  Lord  alone  knows 
who  is  the  proper  person  to  apprehend  and  teach  or  communi- 
cate the  truths  which  should  be  revealed  for  his  Xew  Church, 
and  whether  such  a  person  is  to  be  found  among  the  digni- 
taries of  the  Church  or  among  their  domestic  servants.  Besides," 
he  continued,  "  among  Christians,  what  divine  does  not  first 
study  philosophy  at  college,  before  he  is  ordained  ?  otherwise, 
whence  could  he  obtain  a  sufficient  degree  of  intelligence?" 
At  last  he  said,  "  Since  you  are  become  a  divine,  explain  what 

285 


20     THE  INTEECOUKSE  BETWP:EN  THE  SOUL  AND  THE  BODY. 

is  your  system  of  divinity  ?"  1  answered,  "  These  are  the  two 
principles  of  it,  That  God  is  one,  and  that  there  is  a  conjunc- 
tion OE  charity  and  eaith."  He  replied,  "  Who  denies  these 
principles?"  I  rejoined,  "The  diviuity  of  the  present  day, 
when  interiorly  examined." 


THE  JfODi, 

98e 


// 


DATE    DUE 

liJ2006 


y      APR  2 


yim 


'^  (,*•. '"- 


.'i  '?i-rv 


2m 


WHS 


wm 


JAN 


D 


PRINTED  IN  USA 


COLUMBIA  UNIVERSITY  gg 

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